^K^XOFP«/^^ 


SEP  16  1918 


?Sn 


Srrtioi     ...jIo\^\ 


AN 


EXPOSITION 


EPISTLES     OF    SAINT    PAUL, 


GALAT.IAIS  AND   COLOSSIANS, 


ACCOKDIXG  TO  THE  ANALOGY   OF 


THE    CATHOLIC    FAITH. 


BY 

THE  REV.  MORGAN*^IX,  S.T.D., 


"  Hffio  et  mea  fides  est,  quando  heec  est  catholica  fides." — S.  Augitstinb. 


NEW    YORK: 
PUBLISHED    FOR    THE    AUTHOR, 

AND  FOR  SALE  AT  762  BKOADWAY. 
1864. 


Entered  according  to  Act  of  Congress,  in  the  year  1S68, 

By  morgan  DIX, 

In  the  Clerk's  Office  of  the  District  Court  of  the  United  States,  for  the 

Southern  Diitrlct  of  Now  York. 


REVNIE,  SHEA  &  LINDSAY. 

C.    A.    ALVORD, 


STHKnTrriR*  <nd  Elictbotyi-kiu, 
81,  83  &  f>5  C<'nirr-«tr»l. 

IS  V^HDCWAISB-aT. 


Primer, 
New  Yobk. 


PREFACE. 


A  YEAR  ago,  the  wi'iter  of  the  following  commentaries  published 
an  Exposition  of  the  Epistle  to  the  Romans.  The  volume  now 
offered  to  his  brethren,  has  been  prepared  as  a  companion  to  that 
which  preceded  it.  The  three  epistles, — to  the  Romans,  to  the 
Galatians,  and  to  the  Colossians,— seem  to  form  a  group,  homo- 
geneous in  subject.  In  them,  especially,  are  treated  the  theme  of 
the  Justification  of  the  Sinner,  and  the  theory  of  the  Spiritual 
Life.  They  should  be  studied  together.  To  feel  and  know  the 
true  scope  of  the  ApostoUc  thought  on  those  topics,  it  is  not  suf- 
ficient to  have  examined  one,  or  even  two,  of  them  ;  smce  any  one 
of  the  three  is  imperfect  without  the  rest.  But  they  should  be 
laid  side  by  side  ;  and  compared  ;  and  made  to  illustrate  each 
other.  In  this  consideration,  the  author  finds  the  basis  of  his 
apology  for  the  present  undertaking. 

The  contrast  is  a  striking  one,  between  the  inner  and  the  outer 
life  of  the  Church.  Withm,  are  peace  and  rest ;  but  perpetual 
warfare  rages  around  her  walls.  While  there  are  afforded,  in  her 
communion,  the  means  of  grace,  and  the  tranquil  hope  which 
comes  of  assured  conviction,  the  world  remains  unsubdued,  and 
the  battle  against  error  is  joined  from  day  to  day.  And  to  this 
is  to  be  traced,  what  must  appear  to  the  casual  mind  an  anomaly, 
if  it  do  not  present  itself  as  an  objection — that  the  history  of  the 
Church  is  a  history  of  everlasting  controversy.  Her  sons  have 
been  warriors  in  their  time  ;  and  as  many  as  are  her  saints,  so 
many  are  her  champions.  Thus  along  with  the  preaching  of  the 
everlasting  Gospel,  and  the  ministration  of  the  holy  sacraments, 
there  runs  the  strife  between  Light  and  Darkness,  incessant  and 
implacable,  yet  tending  steadily  towards  triumph  for  the  right  and 
the  true.  It  is  an  anomaly  indeed  :  that  the  array  of  war  should 
be  thus  encircUng  the  Kingdom  of  Peace  ;  that  the  soul  should 
have  rest  in  the  Church,  and  yet  that  on  the  side  where  Hes  the 
enemy  there  should  be  seen,  not  peace,  but  a  sword. 

The  controversies  to  which  we  refer  may  be  traced  through  her 
entire  history.  At  the  same  time  it  is  possible  roughly  to  classify 
them  ;  and  it  will  be  found  that  in  the  earlier  ages  the  struggle 


4  rEEFACE. 

was  for  the  preservation  of  Objective  truth,  while  in  later  days 
Suhjective  aitplieations  have  formed  the  topics  of  contention.  Ob- 
jectively, it  is  the  mission  of  the  Church  to  keep  the  Faith  ;  to 
propagate  it  ;  to  defend  it.  The  first  controversies  grew  out  of 
tiu'  fullilment  of  this  primary  duty  :  men  had  to  do  long  and 
lieavy  l)at(le  for  the  creed.  That  great  campaign,  which  lasted 
thruugh  the  age  of  the  General  Councils,  terminated  in  securing 
the  ends  for  which  it  was  prolonged  ;  and  since  its  triumphant 
close,  the  Niceue — or,  as  it  has  been  called  from  the  greatest  of 
her  chainj)ions,  the  Athanasian — faith  has  remained,  substantially, 
the  faith  of  Christians  throughout  the  whole  earth.  But  again  : 
it  is  the  mission  of  the  Church  to  npj)ly  subjectively  the  dogmas 
intrusted  to  her  care,  so  as  to  make  them  eflectual  to  the  salva- 
tion of  the  individual  soul.  Deeply  is  it  to  be  regretted  that 
there  should  ever  have  arisen  a  necessity  for  making  this  process 
the  subject  of  what  may  be  termed  philosophic  investigation  and 
scientilic  study.  Yet  that  necessity  did,  in  time,  arise  ;  when 
some  had  pushed  to  an  extreme  the  claim  of  creature-merit,  and 
others  had  denied  the  absolute  need  of  the  grace  of  God,  and 
more  remained  confused  about  the  relative  offices  of  faith,  and 
of  the  works  of  righteousness.  On  these  purely  suljjective  themes 
have  the  later  controversies  for  the  most  part  turned.  They 
came  to  a  head  in  the  16th  century,  and  to  some  extent  they  are 
still  going  on.  Yet  the  Truth  gains  ground.  The  Solifidian  and 
Antinomian  hordes  have  been  driven  back  :  the  extreme  Tridentiue 
views,  together  with  the  Lutheran  scheme  of  justification,  have 
alike  yielded  tg  the  pressure  ;  while  those  principles  which,  in 
their  historical  aspect,  seem  to  be  truly  Catholic,  have  steadily 
risen  towards  the  place  of  influence  and  command. 

But  long  after  the  wings  of  an  army  have  been  routed,  and  its 
centre  has  been  pierced,  its  fragments,  though  in  fliglit,  may 
spread  alarm  abroad,  and  scatter  confusion  along  the  way  of 
retreat.  The  extreme  theories  which  were  pressed  so  warmly, 
when  the  cycle  of  the  later  contentions  began,  have  indeed  been 
weighed  in  the  balance  and  found  wanting;  yet  this  has  not  pre- 
vented mischief  from  ensuing  as  the  result  of  their  former  an- 
nouncement. A  carcass,  though  dead,  may  be  dangerous  from 
its  very  exhalations ;  and  a  theory,  though  as  to  its  formal  state- 
ment abandoned,  may  work  invisibly  for  evil,  notwithstanding  its 
disgrace.  It  is  so  with  the  subjective  theories,  now  exploded,  to 
which  allusion  has  been  made.  The  man  who  would  refuse  to 
hear  them,  if  scientifically  presented,  may  yet  unconsciously  be 
swayed  by  that  which  he  rejects.  The  lover  of  the  truth  must 
watch  with  care  the  motions  of  its  defeated  opponents  ;  since 
even  in  the  final  eflbrts  of  despair  there  lies  strange  power  for 


PKEFAOE.  5 

mischief ;  and  falsehood  may  haply  slay  in  its  death,  more  than 
it  slew  while  yet  alive. 

It  is  not  necessary  to  recapitulate  the  principles  on  which  the 
followi)ig  commentary  is  based  ;  for  that  would  be  but  to  repeat 
what  was  said  in  the  preface  to  the  Exposition  of  the  Ejiistle  to 
the  Romans.  But  they  are  held  as  matured  convictions  ;  and  the 
materials  with  which  they  are  now  to  be  enforced  have  been 
gathered  at  intervals  during  the  past  ten  years.  The  attention 
of  the  humble-minded  reader  is  directed  in  particular  to  the 
epistle  to  the  Colossians,  in  the  belief,  that  the  view  of  the  theory 
and  method  of  the  spiritual  life  there  taken  is  directly  the  reverse 
of  that  which  modern  Protestant  sects  continue  to  advance  as  the 
only  evangelical  one.  The  writer  has  aimed  at  exhibiting  that 
contrast  as  forcibly  as  he  could.  Yet,  if  the  task  has  not  been 
accomplished  to  the  satisfaction  of  the  reader,  let  him  close  this 
volume,  and  take  the  original  once  more,  and  read,  and  revolve, 
and  think  it  out  for  himself,  as  the  writer  has  done  ;  and  surely 
he  must  at  length  see  the  truth.  That  epistle  is  but  an  expansion 
of  this  thought — that  the  life  of  the  child  of  God  begins  in  the 
reception  of  Sacramental  grace,  and  that  his  work  and  duty  are 
to  preserve  the  divine  gift  instrumentally  conveyed  to  him  in  bap- 
tism. It  will  be  found  impossible  to  accommodate  this  epistle, 
satisfactorily,  to  the  modern  scheme  which  substitutes  a  late 
moral  conversion  for  an  early  spu'itual  change  ;  and  he  who,  in  a 
candid  temper,  shall  have  regarded,  not  separate  expressions 
culled  here  and  there  by  the  hand  of  self-will,  but  the  whole  drift 
and  course  of  the  thought,  must  remain  convinced  that  this  is  so. 
The  writer  may  indeed  have  failed  to  make  that  clear  to  others 
which  to  himself  seems  clearer  than  the  day  :  but,  while  he  is  ready 
to  lay  that  failure  at  the  door  of  his  incompetency,  he  would  urge 
and  aflBrm  that  the  view  which  he  has  taken  of  the  Apostle's 
meaning  is,  notwithstanding,  correct. 

The  space  is  vast  between  the  wisdom  of  God  and  the  inven- 
tions of  men.  Let  us  regard  the  holy  oracles,  as  intended  to 
reveal  to  us  His  modes  of  operation,  all  transcendent  and  divine, 
and  all  at  once  beyond  our  comprehension,  and  open  to  our  loving 
faith  ;  and  not  as  though  they  had  been  given  to  aid  us  in  build- 
ing up  some  frail  structure  of  human  thoughts  and  oi^inions.  We 
must  search  the  Scriptures,  in  order  to  find  what  ought  to  be 
believed,  not  to  discover  what  we  believe  ourselves  ;  and  we  must 
reverence  them  as  containing  dogmas  necessary  and  apt  for  all 
sorts  and  conditions  of  men,  accounting  it  profanity  to  apply  them 
with  a  view  to  lend  authority  to  individual  theories  and  private 
conceits.  There  is  nothing  sectarian  in  the  word  of  God  ;  and 
the  attempt  to  expound  it  from  a  sectarian  stand-point  must 


0  PRKFACE. 

result  in  failure.  Its  pound  is  •!;onc  out  into  all  lands,  and  its 
words  inito  tiie  ends  of  the  world  ;  wherefore,  the  nations  of  the 
redeemetl  must  have  their  voice  on  all  (piestions  of  its  interpreta- 
tion. It  was  given,  not  to  one  race,  not  to  one  age  ;  not  to  the 
East,  nor  yet  to  the  West  ;  but  to  all  men,  everywhere,  even 
unto  the  end  of  the  world  :  and,  therefore,  it  must  be  read  and 
understood  with  reference  to  that  common  right  of  possession.  It 
is  the  sacred  trust  of  the  Universal  Church  of  Christ  ;  and  the 
voice  of  that  Catholic  body  is  the  living  witness  to  its  meaning. 

New  Youk,  July,  1803. 


e  (Epistle 
glo  tl)e   ©alatians. 


I 


11 

EXPOSITION 


EPISTLE  TO  THE  GALATIANS. 


INTEODUOTOEY  EEMAEKS. 

The  seed  of  Divine  Truth,  called  by  our  Blessed  Lord  the 
Word  of  the  Kingdom,  must  fall,  as  He  said  in  His  parable,  on 
diverse  soils.  In  some  places,  it  keeps  its  hold  and  brings  forth 
abundant  fruit ;  but  in  others,  its  fate  is  to  be  choked  by  tares 
and  thorns.  While  we  consider  these  results,  with  their  modifi- 
cations, we  ought  to  take  to  ourselves  a  lesson  from  what  we  see  : 
for  the  heart  of  the  sinner  is  in  reality  the  ground  wherein  the 
seed  is  sown;  and,  according  to  the  temper  and  spirit  of  that 
inner  man,  the  heavenly  germ  shall  flourish  or  fail.  In  this  con- 
nection, the  letter  of  S.  Paul  to  the  Galatians  may  be  held  up 
as  a  mirror  to  the  soul. 

For  in  that  Epistle  we  perceive  how  soon  and  how  completely 
the  precious  seed,  though  planted  by  Apostolic  hands,  may  be- 
come overlaid  and  stifled  by  adverse  influences.  The  frivolity  and 
unreflecting  waywardness  of  an  impulsive,  capricious,  and  unsteady 
people,  imperilled  the  Sacred  Tradition  almost  immediately  after 
it  had  been  confided  to  them ;  and  they  who  had  received  the 
Word  with  gladness,  did  yet,  in  time  of  temptation,  suddenly  fall 
away.  The  Sun  was  no  sooner  risen,  with  a  burning  heat  of 
trial,  and  a  glare  of  false  and  deceitful  light,  but  they  were 
scorched,  and  having  no  root,  they  withered :  the  flower  fell,  and 
the  grace  of  the  fashion  of  it  did  perish  ;  or  would  have  done  so, 
b«t  for  the  interposition  of  the  Lord's  own  Apostle,  recalling 
them  to  reason  and  to  truth,  and  bidding  them  consider  their 
ways  and  turn  and  be  saved  from  the  burning. 

At  a  period  long  preceding  that  of  the  dawn  of  European 
civilization,  there  passed  over  from  the  old  and  legendary  East, 
towards  the  shores  of  the  Western  Ocean,  that  branch  of  the 


10  INTRODUCTORY   REMARKS. 

Indo-European  family  of  nations  known  as  the  Colts  or  Gaels. 
They  miprated,  as  direeted  by  the  providence  of  Almighty  God, 
and  spread  their  encamjnnents  ihrongh  that  part  of  Europe 
formerly  ealled  Gallia,  or  Gaul,  and  now  occupied  by  the  French 
nation.  IJut  scarcely  had  these  wanderers  arrived  there,  when 
they  began,  uneasily,  to  push  in  other  directions,  as  though  dis- 
satisfied and  restless,  and  ever  seeking  novelty  and  change.  The 
character  of  the  race  is  strongly  marked  :  vivacity,  activity,  life ; 
quickness  in  coming  to  decisions,  instability  in  purpose,  incon- 
stancy of  temper  and  disposition  ;  a  passionate  desire  of  adven- 
ture, and  a  devotion  to  arms  and  to  the  art  of  war.  Such  were 
the  characteristics  of  the  Gallic  race.  Obedient  to  the  laws  of 
their  nature,  they  wandered  here  and  there,  prying  into  the  places 
of  other  nations,  and  seeking  whatever  seemed  desirable,  by  the 
argument  of  the  sword  and  the  path  of  conquest.  We  find  them, 
first,  in  Northern  Italy ;  then  in  Macedonia ;  in  Thrace  and 
Greece  ;  and  even  at  last,  returning  on  their  steps,  in  Asia  Minor. 
Somewhere  about  the  year  380  b.  c,  an  army  of  them,  under 
Breunus,  poured  down  into  the  peninsula  of  Italy,  and,  before 
they  finished  tlieir  campaign,  took  by  storm  and  sacked  the 
city  of  Rome.  Later,  aljout  280  b.  c,  another  host  of  these 
restless  warriors,  under  another  and  scarcely  less  formidable 
Brennus,  invaded  Greece  and  Macedonia.  It  is  to  this  armed 
immigration  that  we  must  particularly  direct  our  eyes  ;  for,  al- 
though the  main  body  met  with  divers  fortunes,  and  at  length, 
near  Delphi,  with  a  disastrous  overthrow,  b.  c.  279,  yet  a  portion 
of  them, — a  wing,  as  it  were, — detaching  itself  from  the  grand 
army,  crossed  over  the  Hellespont,  and,  finding  there  a  fruitful 
and  attractive  region,  lying  between  Bithynia  and  Paphlagonia 
on  the  north,  Pontus  on  the  east,  and  Cappadocia  and  Phrygia 
on  the  south  and  west,  plunged  into  it  with  impetuous  onset,  and 
•established  itself  there  as  in  a  place  of  permanent  al)ode.  There 
were  already  Greek  colonists  in  the  land  ;  and  with  them  the  new- 
comers mingled.  From  this  conjunction  the  dominant  race  re- 
ceived the  name  of  Gallo-Graeci,  or  Gallic-Greeks  ;  the  country 
was  called  Gallo-Gra^cia  ;  and  this  was  the  Galatia  in  which, 
about  the  year  of  our  Lord  50,  the  Apostle  Paul  preached  the 
Gospel  of  the  Lord  .Jesus  Christ. 

The  Galatians  would  seem,  from  what  can  be  gathered  from 
ancient  writers,  to  have  retained  the  characteristics  of  the  double 
fountain  of  their  lineage  ;  for  they  had  the  intellectual  activity  flf 
the  Greeks,  together  with  the  vivacity,  the  impulsiveness,  and  the 
fickleness  of  the  Gauls.  Callimachus  speaks  of  them  as  a  foolish, 
or  unsteady  and  inconstant  people  ;  and  the  great  Saint  Hilary  of 
Poictiers,  himself  one  of  the  same  family  of  nations,  acknowledges 


INTKODUOTOKY   KEMARKS.  11 

their  trying  and  unteachable  character.  In  these  distinctive 
qualities  of  temper  and  disposition  may  be  traced  the  secret  of 
the  early  corruption  of  the  Church  at  Galatia  ;  a  corruption,  not 
like  that  displayed  at  vicious  and  sensual  Cormth,  but  that  per- 
version of  the  intellectual  apprehension,  and  of  the  theological 
sense,  which  ensues  whenever  men,  leaving  the  standard  of  the 
Faith,  and  thinking  hghtly  of  authority,  heap  to  themselves 
teachers,  and  follow  after  the  speculations  of  self-constituted 
ministers  whom  the  Lord  hath  not  sent. 

It  was  in  or  about  the  year  50  that  S.  Paul  visited  the  region 
called  Galatia,  and  preached  therein  the  Gospel  of  Christ.  De- 
parting thence,  he  left  to  its  uncertain  fate  the  precious  seed 
which  he  had  sown  in  that  part  of  the  field.  But  presently  came 
the  Evil  One,  and  the  Enemy,  to  catch  away  the  Word  of  life. 
He  came  in  the  persons  of  certain  Judaizing  teachers  ;  who, 
taking  occasion  from  the  circumstance  that  among  the  Galatian 
Christians  there  were  many  converts  from  the  Jews'  religion, 
sought  to  reimpose  that  religion  as  of  obligation ;  to  recall  to 
the  practice  of  the  rites  and  customs  of  the  Mosaic  law  those 
who  had  discontinued  such  observances  upon  embracing  the  truth 
as  it  is  in  Jesus  ;  and  to  establish  its  necessity  even  in  the  case  of 
those  who  had  never  been  within  the  pale  of  the  Mosaic  covenant. 
These  men,  finding  in  the  teachings  and  still  reverenced  memory 
of  the  Great  Apostle,  the  principal  barrier  to  success,  were  com- 
pelled to  invent  methods  of  undermining  his  authority,  and  of 
reducing  to  less  favorable  consideration,  if  not  of  bringing  into 
positive  contempt,  the  principles  inculcated  by  him.  They,  there- 
fore, assailed  him  on  these  two  grounds  :  1st,  that  he  was  not  an 
Apostle  in  the  full  sense  in  which  the  Twelve  had  been  such,  but 
that  his  commission,  whatever  it  was,  had  not  a  higher  than  mere 
human  authority  ;  and,  2dly,  that  he,  who  had  been  appointed 
by  the  other  Apostles,  or  some  of  them,  as  a  subordinate,  had 
not  observed  their  teachings,  nor  fulfilled  the  obligations  under 
which  he  stood  to  them — to  deliver,  viz.,  what  they  had  given  hun 
in  charge. 

The  Galatians,  fickle  and  unsteady,  had  evidently  been  led 
away  by  these  new  lights ;  they  had  compromised  themselves 
deeply  in  regard  to  the  faith  ;  it  would  seem  as  though  they  had 
been  bewitched  by  these  emissaries  of  Satan,  and  led  to  the  verge 
of  apostacy. 

The  Apostle,  therefore,  having  heard  of  these  inroads,  and  of 
this  sad  decline  from  the  purity  and  vigor  of  their  early  faith  and 
love,  addresses  to  the  "  fooHsh  Galatians"  that  strong,  clear,  and 
emphatic  letter  which  we  are  about  to  study.  He  commences 
it  with  a  vindication  of  himself;  asserting  that  his  commission 


12  INTRODUCIOKY   KEMARKfl. 

was  given  him  direct  from  God  ;  and  he  further  declares,  that,  so 
far  from  hiiviiif;r  been  instructed  by  the  Apostles  who  were  before 
him,  he  had  even  held  no  intercourse  witli  them  at  all  for  years 
after  his  conversion,  lie  then  proceeds  to  argue  against  the 
attempted  revival  of  the  Mosaic  system  ;  and  for  that  purpose 
asserts  the  cardinal  doctrine  of  Justification  before  Gon,  not  l>y 
the  works  of  the  Jewish  Law,  but  through  the  sole  merit  of  the 
Lord  Jesus  Christ.  He  shows  that  the  character  of  the  former 
dispensation  was  symbolic  and  analogical,  proving  it  to  have  l>een 
transient  in  its  miture  and  temporary  in  its  duration,  lie  sets 
forth,  in  full,  the  Christian  system  as  one  rich  in  spiritual  efficacy 
and  in  the  powers  of  the  Holy  Ghost  and  of  the  world  to  come 
These  are  the  leading  themes  of  this  Epistle  ;  which  may  be 
regarded  as  a  vindication  of  the  Catholic  faith,  and  of  himself, 
its  strenuous  assertor. 

The  Epistle  to  the  Galatians  is  generally  associated  in  thought 
with  that  to  the  Romans  ;  and,  indeed,  there  is  reason  for  this 
connection  l)etween  them.  For  in  each,  the  great  question  is  dis- 
cussed, of  the  Justification  of  the  Sinner  before  God.  In  one 
important  respect,  however,  they  differ ;  that  the  Epistle  to  the 
Romans  is  broader  in  its  scope  than  that  to  the  Galatians  :  for 
in  the  former,  the  Apostle  argues  against  Gentiles  as  well  as  Jews, 
while  in  the  latter  it  is  Jewish  error  which  he  more  particularly 
has  in  view.  In  the  Epistle  to  the  Romans,  he  shows,  that  man 
is  justified,  not  by  obedience  to  the  Mosaic  Law,  as  the  Jews 
fondly  asserted,  nor  yet  by  the  works  of  the  Moral  Law,  as  Gen- 
tiles might  have  inchned  to  hope ;  while,  in  the  Epistle  to  the 
Galatians,  he  addresses  and  refutes  those  only  who  would  make 
of  the  Mosaic  System  a  cause  of  Justification.  In  the  former  he 
rejects  the  works,  as  well  of  Nature  as  of  the  Law  ;  while  in  the 
latter  he  shows  the  worthlessncss  of  those  of  the  Law  alone. 

Our  first  general  observation  on  this  Epistle  is,  therefore,  this  : 
That,  when  the  holy  Apostle  speaks  of  the  Law,  he  means  the 
Mosaic  Covenant,  the  Jewish  System  ;  and  that  when  he  exposes 
the  impossibility  of  being  justified  by  the  works  of  the  Law,  he 
intends  to  show  these  two  facts  :  1st,  that  the  System  of  which 
Moses  was  the  commissioned  founder  and  head,  was  not'  available 
for  the  sinner's  justification  apart  from  Christ  and  from  the  right- 
eousness of  faith  ;  and,  2dly,  that,  Christ  having  come,  it  was  no 
longer  necessary  to  any  man's  acceptance  with  Almighty  God. 

It  does  not  appear  that,  in  any  place  in  this  Epistle,  the  word 
"  Law"  is  to  be  otherwise  understood  than  as  a  name  descriptive 
of  the  System  of  the  Jews'  Religion. 

The  Epistle  is  divisible,  readily  and  naturally,  into  three  por- 
tions or  sections,  each  consisting  of  two  chapters. 


INTRODUCTORY   REMARKS.  13 

In  Cliaps.  I.  and  II.,  the  Apostle  applies  himself  to  a  personal 
vindication,  rendered  necessary  by  the  attacks  of  his  enemies.  In 
this  part  of  the  Epistle,  he  shows  that  he  had  a  true  commission 
from  the  Lord  ;  that  his  doctrine  was  not  one  of  human  devising, 
but  that  it  had  been  divinely  communicated  to  him  from  above ; 
that  as  to  practice  and  teaching,  he  had  been  in  full  accordance, 
all  along,  with  the  rest  of  the  Apostles  ;  and  that  he  had  been 
perfectly  consistent  in  his  course  towards  those  who  would  pervert 
the  Gospel  of  Christ. 

In  Chaps.  III.  and  IV.,  the  Apostle  shows,  by  a  variety  of 
arguments,  taken  from  divers  sources,  that  the  Mosaic  System 
has  forever  passed  away,  as  to  any  obligation  on  any  class  of  men  ; 
that  it  was  transitory  in  its  character  ;  that  it  was  but  a  prepara- 
tion for  the  Gospel ;  that  the  Gospel  is,  in  every  point  of  view,  its- 
superior.  He  likewise  depicts  the  fatal  consequences  which  ensue, 
where  men,  abandoning  that  Gospel,  return,  in  quest  of  justifica- 
tion, to  the  old  and  lifeless  form  of  a  past  age. 

In  Chaps.  Y.  and  VI.,  he  presents  practical  results,  in  showing 
the  condition  of  men  under  the  dispensation  of  the  Holy  Spirit ; 
the  true  power  of  the  Gospel ;  the  order  of  the  Christian  Ufe ; 
and  he  adds  such  charges  and  injunctions  as  seemed  to  him  most 
needed  by  persons  in  their  position. 

The  Epistle,  therefore,  may  be  studied  in  three  sections  : 

Of  which  Section  I.  contains  a  Personal  Vindication  ; 
Section  II.  contains  a  Theological  Argument  of  Salvation  ; 
And  Section  III.  offers  Practical  Applications  in  respect  to  the 
Christian  Life. 


COMMENTARY. 


(CHAPTER  I.) 


The  first  and  second  chapters  of  tlie  Epistle  may  be 
regarded,  as  has  been  already  remarked,  as  forming  a 
section  by  themselves.  They  have  a  personal  character, 
and  contain,  chiefly,  the  Apostle's  vindication  of  his  com- 
mission, his  teachings,  and  his  actions.  There  is  but  little 
in  them  of  a  distinctively  theological  nature. 

The  Judaizing  teachers  had  assailed  him  on  these 
grounds :  That  he  was  not  an  Apostle  of  Christ,  but  a 
disciple  of  the  other  Apostles ;  that  he  had  derived  from 
them  all  his  knowledge  of  the  Christian  system ;  but  that 
he  had  not  observed  their  instructions ;  that  he  had  dis- 
sembled in  his  conduct,  in  some  places  denying  the  neces- 
sity of  circumcision  and  other  matters  of  the  ancient  Law, 
and  yet,  in  others,  practising  the  things  which  elsewhere 
he  had  condemned.  In  replv  to  these  and  similar  accusa- 
tions, the  Apostle  declares,  m  these  first  chapters: — That 
his  Apostleship  was  not  from  man,  but  from  the  Lord 
Jesus  Christ ;  that  he  had  not  been  indebted  to  men  for 
his  knowledge  of  the  faith  which  he  preached,  because, 
previously  to  his  conversion,  he  had  been  a  furious  assail- 
ant of  the  Catholic  Religion,  while  subsequently  thereto 
he  had,  for  years,  met  witli  no  one  of  the  Apostles  from 
whom  to  learn ;  that  when  at  length  he  met  with  thein  at 
Jerusalem,  they  were  satisfied  with  the  substance  of  his 
preaching,  as  in  accordance  with  the  tradition  with  M'hich 
they  had  been  intrusted;  and  that,  so  far  from  having 
been  guilty  of  inconsistencies,  he  had  reproved  them  in 
others,  even  in  the  most  eminent  of  the  original  Twelve. 
This  is,  briefly,  the  substance  of  the  first  and  second  chap- 
ters. Let  us  now  proceed  to  an  accurate  survey  and 
examination  of  the  Sacred  Text. 


16  COMMENTARY    ON   THE 

1.  rani,  nn  ni.ostlo,  "  Kot  of  men."  Not  inBtitiited  or 
(not  of  iiK-n  i.eitl.cT  ordained  by  men,  accordinL'  to  their 
by  man,  bnt  by  Jesus     i     ■  i 

CLrist,    and    Go.l    tJ.e   ^I'^^^rV  ^'i  P^^'f  "r<^-       „     ^^ 
FatlRT,wliorai.scdliim       "JS  either  by  man."     A  or  by  men 
from  tlic  dead;)  acting  under  authority  from  God  to 

ordain  or  consecrate  him  to  that  office  and  ministry. 

"  iJut  by  Jesus  Clirist."  By  the  Lord  himself,  directly 
and  without  human  interposition  or  instrumentality;  and 
as  a  further  distinction,  not  by  the  Lord  on  earth,  but  by 
the  Lord  reigning  and  triumphant  in  Heaven,  seated  at 
the  liight  lland  of  the  Father  and  in  the  Majesty  on 
high. 

2.  Andall  tliebreth-  I^^  this  introduction,  it  should  be 
ren  wliioh  are  witli  me,  noted  that  S.  Paul  deviates  entirely 
unto  the  churches  of  from  his  usual  practice :  in  his  other 
^'^^'*^'*'  Epistles  to  the  churches,  he  generally 
mentions  himself  alone,  or  himself  with  one  other,  or  him- 
Belf  with  two;  he  addresses  some  particular  church  or 
congregation  of  the  faithful ;  he  adds,  in  so  addressing, 
some  word  of  honoi-,  sucii  as  "  sanctitied,"  "  beloved," 
"  called,"  or  the  like.  While  here  he  names  the  whole 
multitude  of  the  brethren  who  were  with  him ;  he  ad- 
dresses all  the  churches  of  that  region  ;  and  he  adds  no 
honorable  epithet  or  title  whatsoever.  These  peculiarities 
have  been  thus  explained  :  the  lirst,  inasmuch  as  he  would 
show  that  his  action  was  not  that  of  a  single  individual, 
but  that  it  had  the  sanction  and  concurrence  of  the  breth- 
ren at  large;  the  second,  inasmuch  as  the  whole  Church 
throughout  that  region  was  corrupted  ;  and  the  third,  be- 
cause their  doctrinal  errors  had  destroyed  among  them 
the  spirit  of  charity,  and  separated  them  from  the  happy 
interchange  of  Christian  greetings. 

*  3.  Grace  he  to  you  3.  Vet  does  not  the  Apostle  with- 
and  peace  from  God  hold  even  from  these  lapsers  the  Apos- 
the  Father,  mA  from  tolic  benediction:  that  is  denied  to 
our  Lord  Jesus  Christ,  ti,o  excommunicate  alone.  This  bless- 
ing comprises  all  spiritual  good ;  for  grace  is  the  begin- 
ning of  tlie  spiiitual  life ;  and  peace  is  its  conclusion  and 
its  end :  the  extremes  therefore  being  named,  all  inter- 
vening parts  and  degrees  are  comprehended.  Grace  is 
the  source  of  our  goodness  and  righteousness,  and  peace 
is  the  quiet  repose  of  the  mind  in  the  Faith :  the  latter  we 
enjoy  as  being  made  partakers  of  the  former. 


J 


EPISTLE   TO    THE    GALATIANS.  lY 

4,  "Wlio  gave  himself      4,  Since  the  Apostle  "will  set  forth 
for  our  sins,  tliat  he  Christ  as  the  sinner's  only  liope,  he 
misrht  dehver  us  from   ,i„^.i„„„„  tt;^ -xr^^.u  ,^U-^«  ■«,^(-  i 
thfs  present  evil  world,  c[eclai^s  His  work,  when  first  he  men- 
according  to  the  will  tions  Ills  name. 

of  God  and  our  Fa-  "  This  present  evil  world :"  that  is, 
ther :  the  corruption  which  is  in  the  world. 

5  To  whom  le  glo-  ^^^  that  the  world  is,  in  itself,  evil; 
ry  for  ever  and  ever,   i     ,    .i     .    •-    •      .i  i  '  ' 

Xm^^  but  that  it  IS   the   scene   and   stage 

6.  I  marvel  that  ye  whereon  evil  is  wronght  by  wicked 
are  so   soon   removed  and  fallen  man. 

from  him  that  called  g.  uj  marvel."  I  am  filled  with 
arjf°ul'  SheJ  wonder  and  amazement.  And  well 
gospel:  indeed  he  might  be.     Ihe  holy  Apos- 

tle exjDresses  his  astonishment  at  three 
things  in  particular :  1st,  that  they  had  apostatized  from 
his  teachings ;  2dly,  that  they  had  done  this  so  soon ; 
3dly,  that  they  had  adopted  another  system  in  the  place  of 
that  which  they  had  embraced,  as  he  presumed,  devoutly, 
thankfully,  and  under  full  conviction  of  its  sufficiency  and 
obligation.  "  Kemoved !  so  soon !  and  to  another  gos- 
pel !"  Three  grounds  for  horror  and  amazement  at  their 
fickleness,  their  levity,  their  want  of  faith. 

"  Eemoved  from  Him,"  &c. :  i.  6.,  from  Almighty  God. 
For  to  depart  from  the  communion  and  fellowship  of  the 
Apostles  is  to  withdraw  from  God.  The  expression  shows 
the  shocking  character  of  their  sin.  And  yet  it  was  a  sin 
of  intellect ;  its  essence  was  intellectual  self-will ;  the  for- 
saking the  Church,  her  Ministry,  her  Ordinances,  her 
Creed,  her  forms,  and  seeking  unto  leaders  after  a  man's 
own  heart ;  this  is  the  perilous  downfall  of  the  soul. 

7.  Which  is  not  an-  '<'•  "  ^"^^t  another"  .  . .  for  there  can- 
other;  but  there  be  not  be  two  Gosi^els,  as  there  cannot 
some  that  trouble  you,  be  two  Churches,  each  true,  or  two 
and  would  pervert  the  baptisms,  or  two  valid  but  different 
gospel  of  Christ.  miSigterial  lines. 

"  Some  that  trouble  you,"  &c.  Here  is  the  accurate 
description  of  heretics  and  separatists  of  all  time,  early 
and  late :  they  trouble  the  Church  and  subvert  the  sys- 
tem established  in  the  world  by  Christ  and  his  Apostles. 
And  the  Judaizing  teachers  to  whom  the  Apostle  refers, 
were  indeed  subverters  of  the  plans  of  God  as  far  as  lay  in 
their  power.  For  they  would  have  brought  men  back  to 
the  obedience  of  the  Law.    But  the  Law  was  a  figure  and 

2 


18  COMMENTARY    ON    THE 

a  sliadoAV  ;  uliilo  the  Gospel  was  tlic  reality  and  the  signi- 
fied substance.  Now,  when  the  substance  had  come,  and 
when  the  shadow,  waxin<^  old,  had  vanished  away,  they 
would  have  had  tiie  shadcjw  back,  and  would  have  made 
of  the  living  truth  a  dead  and  eviscerated  corpse.  Thus 
does  the  I'ride  and  Intellectual  Lust  of  ^lan  try  everlast- 
ingly to  turn  back  the  steady  flow  of  the  vast  counsels  of 
God;  but  in  vain. 

8,  9.  An  awful  anathema  ;  but  tem- 

8.  But  though  we,  pgred  with  mildness.  For  the  Apostle 
or  au  aueel  irom  heav-  -^    -.i  ^•       ,.^ 

en,  proaeh  any  other  "Cither  names  nor  dn-ectly  curses  any 
gospel  unto  you  than  one  oi  the  onenders.  At  the  same 
that  whicli  we  have  time,  he  shows  that  no  one,  not  even 
preached  unto  you,  let  a  Peter,  or  a  James,  or  any  of  those 
hira  he  accursed.  whom  his  enemies  aflected  to  rever- 

9.  As  we  said  before,  i      i     •         i       i  i  i      r. 

60  say  1  now  again  If  ^^^^  ^"^^  admire,  should  be  tor  an  in- 
any  nmn  preacii  any  stant  tolerated,  if  preaching  aught 
other  gospel  unto  you  contrary  to  or  aside  from  the  Catholic 
than  that  ye  have  re-  Yaxth.  "Nor  does  he  except  himself; 
curled.  '''"  ^o^he  protests  that  aught  of  his  own 

which  he  might,  independently,  de- 
liver, should  be  held,  ipso  facto,  false  and  worthy  of 
rejection. 

Hence  arose  the  canon  of  faith,  followed  by  the  holy 
Fathers  and  by  the  Councils  of  the  Church ;  that  if  any 
new  dogma  or  doctrine  arise,  in  any  quarter,  it  be  exam- 
ined with  care,  w^hether  it  agree  with  the  ancient  and 
received  faith  of  the  Catholic  Church ;  and  that  if  it  be 
found  repugnant  to  the  Venerable  and  Apostolic  Tradition 
as  contained  and  expressed  in  the  Holy  Scriptures,  or  not 
in  harmony  therewith,  it  be  counted  heretical  and  pro- 
nounced "  x\nathema." 

And,  therefore,  since  Christ,  who  is  the  Truth,  hath 
spoken  unto  us  the  Word  of  God  ;  and  since  the  Apostles 
have  declared  unto  us  the  Words  of  Christ ;  if  any  man 
hold  or  teach  aught  contrary  to  that  preaching  of  the 
Apostles,  and  that  AVord  as  spoken  by  Christ,  let  hhn  be 
counted  Anathema  of  all  faithful  people,  if  they  would 
follow  the  mind  of  Saint  Paul. 

10.  The  introduction  of  this  verse 
f.l,J:LtolGZ  is  elliptical:  wo  nmst  sunply  some- 
or  do  I  seek  to  please  thmg  to  make  it  clear.  Having  ut- 
men  ?  for  if  I  yet  pleas-  tered  his  Anathema,  the  Apostle  would 


EPISTLE   TO    THE   GALATIANS.  19 

• 

ed  men,  I  should  not  be  seem  to  have  bethought  himself  of 
the  servant  of  Christ,  tliose  Pscudo-apostles,  and  of  their  in- 
dignation and  excitement  at  this  denunciation.  He,  there- 
fore, goes  on  to  say,  that  he  cares  not  how  they  may  take 
it,  nor  what  they  may  say  ;  he  fears  them  not,  nf»r  does  he 
desire  to  conciliate  them.  It  is  his  business  to  speak  the 
truth  ;  to  reprove,  with  all  boldness ;  to  rebuke  them  that 
sin,  before  all,  that  others  also  may  fear.  And  he  de- 
clares, that  in  what  he  had  just  said,  he  had  sought  only 
to  please  his  Master.  He  was  pleading  his  cause,  not  be- 
fore men,  but  before  God  :  he  was  seeking  how  he  might 
please,  not  men,  but  God.  If  it  were  not  so,  it  had  been 
easy  for  him  to  have  enjoyed  human  applause  and  worldly 
comfort,  by  merely  remaining  what  he  had  been  before, 
instead  of  embracing  the  Gospel. 

That  may  be  true  which  has  been  remarked  on  this  pas- 
sage, that,  at  that  time  the  Jews  enjoyed,  under  the  Roman 
laws  and  edicts,  an  immunity  from  certain  prosecutions  to 
which  the  Christians  were  exposed.  The  Jewish  Religion 
was  recognized  by  the  Imperial  Government ;  but  the 
Christian  Faith  was  new,  and  unknown,  and  therefore  its 
profession  was  perilous.  The  path  of  safety  lay  therefore 
in  that  direction  where  the  Judaizers  were  walking  :  and 
if  the  Apostle  had  sought  either  to  provide  for  his  own 
security,  or  to  please  other  men  who  shrunk  from  persecu- 
tion and  distress,  he  should  have  remained,  outwardly,  an 
observer  of  the  Mosaic  Law.  But  this  he  had  not  done : 
his  enemies  were  they  who  were  really  selfish ;  they  were 
men-pleasers,  but  he  sought  to  please,  not  men,  but  God. 

11.  But  I  certify  you,  H-  He  returns  to  the  statement  of 
brethren,  that  the  gos-  his  openmg  clause,  'An  Apostle,  not 
pel  which  was  preached  of  men,  neither  by  man."  The  further 
of  me  is  not  after  man.  declaration  and  proof  of  this  will  be 
found  to  occupy  the  rest  of  this  chapter. 

"  Not  after  man  . .  ."  not  human  in  its  origin,  not  human 
in  its  character. 

,„   T.    T     -^v  12.    He   neither  received    it  from 

12.  For  I  neither  re-  ,  ,.^.  ,.  •  i-  -^^^i  „^„ 
ceived  it  of  man,  nei-  the  tradition  ot  any  individual,  nor 
ther  was  I  taught  it,  was  he  taught  it  by  any  protessed  in- 
but  by  the  revelation  of  structor. 

Jesus  Christ.  ^3    "  Ye  have  heard  .. ."    The  fame 

of  m/r„tTa«orS  of  Saul's  conversion  or  apostaoy,  as 
time  past  in  the  Jews'  the  Jews  called  it,  had   spread   not 


20  COMMENTARY   ON   THE 

rolipioii,  how  tliat  be-  mt'ivly  to  Galatia,  but  even  to  Koine 
)oii(l  iiKa^uro  I  perso-  jtgelt':  he  mentioned  to  them  no  new 

CUto.1       the      C  ..HTh     of    ^^-  ^^^^       f  ^j^J^      ^,J^j^J^      ^j 

God,  unil  wasted  It :  *',.'.,.  "^ 

■were  familiar. 

lit'  airanj;:es  liis  proof  that  he  was  an  Apostle  not  of  man 
or  hy  men,  as  it  were  chronohi_ii^ically,  aeeortling  to  the 
time  l)c'fore  his  eonversion  to  Christianity,  and  that  which 
had  subsequently  eh\pscd :  he  shows  that  the  supposed 
instruction  and  teaehin<^  could  not  have  taken  place  dur- 
ing tlie  former  term,  since  he  was  then  a  furious  opposer 
of  the  Religion  of  Christ ;  and  that  no  time  had  since 
occurred  in  which  it  could  have  been  imparted.  Let  us 
liist  consider  what  he  says  of  his  former  position.  So  far 
from  having  been  a  disciple  of  the 
tlioJews"relSonal.ove  Ap^'^tles  he  had  been  remarkable 
inany  my  equals  ill  mine  aniong  his  own  people  tor  three 
own  nation,  being  more  things:  1st,  for  the  excessive  acri- 
exceedingiy  zealous  of  mony  with  which  he  persecuted  the 

fat^Lerr*^'^''''''  ""^  ""^  Church  ;  2dly,  for  an  unusual  and 
extraordinary  proficiency  in  tlie 
knowledge,  study,  and  j)racticc  of  the  Jewish  Faith  an(\ 
System  ;  3dly,  for  an  ardent  and  almost  extravagant  zeal 
in  attachment  to  every  distinctive  custom  of  his  ances- 
tral religion.  And,  therefore,  no  one  who  knew  that 
history  could  for  one  instant  imagine  that  he  had 
learned  the  Gospel  before  the  time  of  his  formally  em- 
bracing it. 

15.  But  when  it  l^'  He  now  proceeds  to  Speak  of 
pleased  God,  who  sepa-  the  second  period  of  his  life,  that  fol- 
rated  me  from'  my  mo-  lowing  his  conversion  ;  and  to  vindi- 
ther's  womb,  and  called  cate    himself,    there   also,    from    the 

"*^,l*^i'*  ^'^^^?', .  o      charge  of  liavhig  been,  not  a  duly 

10.  To  reveal  his  Son  '^  .     .         i     *         ^i        i     i. 

in   me,  that  I   might  commissioned  A-postle,   but   a   mere 
preaeh  him  among  the  disciple  or  scholar  of  the  Apostles. 
heathen;    immediately        IG.    " To  reveal,"  &C.     The  fathers 
I  conferred    not  with  h^ve  diflered  as  to  the  time  when  this 
flesh  and  blood:  revelation  was  made,  some  supposing 

that  it  was  on  the  highway  near  Damascus,  at  the  moment 
when  the  Lord  a})peared  in  glory ;  others  that  it  was  dur- 
ing the  days  and  nights  of  darkness  which  immediately 
followed  ;  but  others,  with  more  probability,  that  it  was 
after  he  had  been  baptized  by  Ananias. 

"  I  conferred  not  .  .  ."    i.  e.  did  not  go  for  advice,  for 


EPISTLE   TO   THE    GALATIANS,  21 

counsel,  for  instruction,  to  "flesh  and  blood,"  i.  e.  to  any 
human  being. 

17   Neither  went  I  ^^-  ^^^'  ^^^^^  ^^®  ^o  ^o  Jerusalem,  as 

upto'jerusalemtothem  1^6  might  have  done;    where  Peter, 

which  wore  apostles  be-  James,  and  John  were  at  that  time 

fore  me;  but  1  went  into  accessible:  in  a  word,  he  needed  no 

Arabia,  and   returned  human  teacher,  and  availed  himself 

agam  unto  Damascus.  ,. 

°  01  none. 

"Arabia  ....  Damascus."  The  Apostle  does  not  say 
for  what  purpose  he  went  into  Arabia,  nor  on  what  errand 
he  returned  to  Damascus,  but  there  can  be  scarce  a  doubt 
that  in  both  places  he  was  busy  in  preaching  the  Gospel, 
and  fulfilling  his  Apostleship :  this  seems  to  follow  from 
the  "  immediately"  of  the  preceding  verse.  And  on  this 
supposition  there  is  greater  force  in  the  whole  argument. 

18.  Then  after  three  ^^-  Then,  after  three  years  so  em- 
years  I  went  up  to  Je-  ployed,  he  went  up  to  Jerusalem,  not 
rusalem  to  see  Peter,  with  a  view  to  obtaining  instruction, 
and  abode  with  him  |)„t  ti^at  he  might  pay  due  respect  to 
fifteen  days.  p^^^^.^  ^y^^  ^j^.^^.  ^^^  ^j^^  Apostles.  And 

he  remained  there  only  a  fortnight ;  too  short  a  time,  if  he 
had  gone,  as  an  ignorant  man,  to  learn  the  Gospel. 

19.  But  other  of  the  1^.  "  Other  of  the  Apostles  .  .  ." 
apostles  saw  I  none,  Probably  because  they  were  absent  at 
save  James  the  Lord's  the  time,  engaged  in  the  work  of 
brother.  preaching  the  Gospel. 

"The Lord's  brother:"  i.e.  His  relative  and  connection. 
This  James  was  the  son  of  Mary,  the  wife  of  Cleopas,  sis- 
ter to  Saint  Mary,  the  Virgin.  That  the  Mother  of 
our  Lord  remained  Ever-virgin,  is  not  less  evidently 
the  instinctive  belief  of  the  heart,  than  it  is  the  common 
and  assured  conviction  of  the  Church.  Yet  not  less  clear 
is  it,  that  there  can  be  no  profitable  disputation  on  the 
sacred  theme.  Indeed  it  were  useless  to  argue  with  one 
by  whom  the  contrary  thought  could  be  deliberately  dwelt 
upon.  The  very  haste  with  which  we  repel  that  thought 
as  repugnant  and  shocking,  not  to  say  revolting  and 
monstrous,  implies  a  total  want  of  sympathy,  in  that 
behalf,  witli  any  one  to  whom  it  should  not  present  itself 
in  the  same  light.  There  are  subjects  on  which  a  man 
may  feel  so  deeply  that  he  shrinks  from  heai'ing  them 
opened  as  topics  of  discussion  ;  and  the  tenet  of  the  Per- 
fect and  Perpetual  Virginity  of  the  Blesi^ed  Mother  of  our 


23  COMMKNTAKY    ON   THE 

Lord,  is  one  of  those.  Little  is  said  of  lier  in  the  Scrip- 
tures ;  many  excellent  thinf,'s,  however,  are  spoken  of  her 
in  the  heart  of  "  all  but  adoring  love,"  She  appears  to 
us,  veiled  in  a  holy  and  ini])ressive  mystery ;  and  we  may 
say  of  iiei-,  when  men  i<])eak  reproachfully,  "  Thou  shalt 
hide  her  privily  by  Thine  own  J^iesence  from  the  provok- 
ing of  all  men  ;  Thou  shalt  keep  her  secretly  in  Thy  taber- 
nacle from  the  stiife  of  tongues." 

20.  Now  the  things  2^-  '-^'^^s  strong  affirmation  is  in- 
which  I  write  unto  you,  tended  to  establish  the  foregoing 
behold,  before  God,  I  statement  of  facts,  as  on  that  de- 
^'®  "<'*•  pended  the  vindication  of  himself  as 
an  Apostle,  not  of  man,  but  of  the  Lord  Jesus  Christ. 

21.  Afterwards  I  ^1-  As  much  as  to  say,  that  he  went 
came  into  the  regions  not  into  Judiea,  nor  into  any  region, 
of  Syria  and  Cilicia;      town,  or  colony  thereof. 

22.  And  was  un-  22.  And  SO  far  from  having  learned 
known  by  face  unto  .it  i  i  -^  ^  •  -T 
the  churches  of  Judiva  among  the  Jews  the  doctrine  which 
wliich  were  in  Christ :  he  preached,  he  was  not  even  known 

23.  lint   they    had  to  them  by  face. 

heard  only,  That  he  23.  They  had  heard  of  him,  on  the 
wliK'h  persecuted  us  m  -  ,  i  i  ,.  i 

tin,es  past  n,.w  preach-  Contrary,  as  ail  able  and  successful 
eth  the  faith  which  Apostle  and  Lvangelist,  and  (24.) 
once  he  destroyed.  gave  God  glory  for  the  powers  and 

24.  And  tiiey  glori-  virtues  which  Were  manifested  through 
tied  God  in  me.  him 

Let  this  chapter  be  closed  with  ohe  additional  observa- 
tion. If,  from  the  tone  of  the  Aj)ostle's  words  throughout 
it,  any  one  should  judge  that  he  was  arrogantly  boasting 
of  his  independence  of  other  men,  such  an  oj)inion  should 
immediately  be  revised,  as  it  must  proceed  from  miscon- 
ception of  the  case.  For  the  holy  Apostle  is  as  far  from 
being  like  those  proud  and  haughty  scorners,  who  despise 
authority  and  speak  evil  of  dignities,  as  light  is  dissimilar 
from  darkness.  This  is  a  defence  of  himself.  The  things 
which  had  been  asserted  of  him,  were  false;  and  in  setting 
fftrth  the  truth,  he  has  stated  facts  just  as  they  were,  llis 
design  is  not  to  exalt  himself;  not  to  depreciate  others; 
but  simply  to  show  how  untrue  were  the  words  of  those 
men,  who,  in  reviling  him,  had  been  assailing  the  Church 
and  Christ. 

And  again  :  since  the  Apostle  so  carefully  declares  the 
origin  of  his  mission,  and  is  so  scru])ulously  punctual  iu 


EPISTLE   TO   THE   GALATIANS.  23 

clearing  liis  ministerial  character  from  any  shade  of  sus- 
picion as  to  its  legitimacy ;  let  every  one  who  desires  to 
receive  Holy  Orders,  or  who  already  has  had  them  con- 
ferred npon  him,  be  close  in  examination  of  the  lawfulness 
of  his  commission.  The  Apostolic  Succession  is  the  Spinal 
Column  of  the  Body  of  the  Visible  Church ;  and  except 
through  that  there  can  be  no  organic  connexion  with  the 
general  system.  At  the  beginning,  Christ,  onr  Lord, 
did,  with  his  own  voice  and  word  of  mouth,  and  with- 
out human  interposition,  ordain  and  send  a  Paul ;  but  it 
is  so  no  longer,  and  such  a  case  aifords  no  precedent  suit- 
able for  common  application.  The  sciolist  and  heresiarch 
who  should  put  forward  such  claims  to-day,  would  be 
worthy  of  pity  and  concern,  but  not  of  respectful  atten- 
tion. 


(CHAPTER  II.) 

The  object  of  the  holy  Apostle,  in  this  chapter,  would 
seem  to  be,  to  defend  himself  from  the  second  of  those 
charges  brought  by  his  malignant  enemies.  From  the  ac- 
cusation, that  lie  was  only  a  disciple  of  the  Apostles,  he  has 
already  sufficiently  cleared  himself.  To  the  further  accu- 
sation, that  he  had  departed  from  the  doctrinal  scheme  of 
the  Apostles,  teacliing  a  system  and  principles  inconsist- 
eriTwitlL,  those  which  they  had  taught,  he  now  proceeds  to 
reply.  (Accordingly,  he  states,  in  this  chapter,  that  when 
he  for  the  second  time  visited  Jerusalem,  he  took  that 
opportunity  to  present  to  the  Apostles  who  were  there  a 
formal  statement  of  his  doctrines  and  his  practice ;  that 
they  were  fully  satisfied  with  the  one,  and  found  no  ground 
of  complaint  of  the  other  ;  and  that  they  accordingly  gave 
him  the  right  hand  of  fellowship,  and  bade  him  God-speed. 
He  then  mentions  certain  circumstances  which  occurred 
at  Antioch,  showing  that,  in  his  assertions  respecting  the 
non-obligation  of  the  Mosaic  Law,  he  had  used  no  dis- 
^simulation,  but  had  boldly  reproved  those  who  would 
have  again  imposed  it  on  Christians.  And  he  concludes 
with  some  remarks  upon  the  monstrous  nature  of  such 
attempts,  displaying  the  absurd  consequences  which  would 
follow  logicall}^,  if  they  were  to  be  admitted  and  en- 
couraged in  the  Church. 


24  CCM.MJ.N'lAJiV    ON    TIIK 

1.  Then  fourteen  1,  "Fourteen  years...."  during 
years  after  I  went  up  wliieli  lie  had  been  cunstantlv  preacli- 
acmn      to      Jerusalem    •        .i      /-i  i  "^  * 

with      Barnabas,     and  "'^' \1^!^  ^^SP^L  .         ^       , 

took  Titus  witJi  me  "Alter...  Litlicr,  alter  the  three 
also.  years    mentioned    before,    or,    more 

probably,  after  the  time  of  liis  con- 
version on  the  highway  near  Damascus. 

"To  Jerusalem  .  .  ."  The  occasion  of  this  visit  is  de- 
tailed in  full,  Acts  XV.  lie  was  sent  to  Jerusalem,  from 
Antioch,  to  see  and  consult  with  the  Apostles  and  Polders 
about  the  very  question  on  which  the  Galatians  had  sub- 
sequently been  led  astray :  see  the  whole  chapter  referred  to. 

2.  And  I  went  up  2.  "  By  revelation  .  .  ."  i.  e.,  in  ac- 
hy revelation,  and  com-  cordauce  with  an  inward  and  spiritual 
municated  unto  them  admonition  from  God:  hence  some 
that    gospel    which    1  i^ave  concluded  that  this    could    not 

£;:r  s' 'pif^^w^s  i--  ^-^  ti-  j-"--y  ^-*---d  to  in 

them  .which  were  of  Acts  XV.,  becauee  that  was  undertaken 
reputation,  lest  hy  any  by  human  direction.  But  there  is  no 
means  I  should  run,  or  inconsistency :  the  external  mission 
had  run,  in  vain.  ^j^j  ^jj^  internal  call  may  coexist :  so, 

in  those  who  are  admitted  to  Holy  Orders,  they  are  at 
once  ''inwardly  moved  by  the  Holy  Ghost,"  and  out- 
wardly "  sent"  by  the  "laying  on  of  hands." 

"  Communicated  .  .  .  ."  and,  after  the  transaction  of  the 
business  for  which  he  was  sent,  he  took  that  opportunity 
to  lay  before  them  the  nature,  substance,  and  terms  of 
that  Gospel  which  he  had,  for  fourteen  years,  been  preach- 
ing among  the  Gentiles. 

"  Privately  .  .  ."  jS'ot  to  the  fickle  and  comparatively 
ignorant  multitude,  but  to  the  heads  of  the  Church,  as 
Peter,  James,  and  John. 

"  Lest  by  any  means,"  «fec.  Not  that  the  Apostle  needed 
any  confirmation  of  his  views,  or  felt  uncertainty  respect- 
ing them  ;  but  he  did  this  in  consequence  of  the  calumni- 
ous rei»orts  which  he  knew  to  be  in  circulation  respect- 
ing him,  lest,  if  they  were  not  authoritatively  rebuked, 
the  consecpience  might  be  that  his  labors  would  be,  by 
lunnan  prejudice,  brought  to  naught.  So  careful  should 
they  be,  who  are  intrusted  with  the  mysteries  of  God,  to 
see  that  no  misunderstanding  be  permitted  to  renuiin,  and 
to  remove  all  such  impediments  to  the  progress  of  the 
Faith  as  grow  from  mistakes  or  misconceptions. 


EPISTLE   TO   THE   GALATIANS.  25 

3.  But  neither  Titus,  3.  The  Apostle  now  proceeds  to  the 
who  was  Avith  me,  p^.^^f  ^ij^t  in  respect  both  to  doctrine 
being    .1    Greek,    was  ^    -,  ,  x-       i  r-  ^^  ,    •       i 

compelled  to  be  cir-  ^"'^  ^^  practice,  lie  was  lully  sustained 
cumcised:  iu  his  great  principle,  that  it  is  not 

necessary  any  longer  to  observe  tlie 
Mosaic  Law.  The  first  part  of  the  proof  is  this :  that 
Titus,  whom  he  took  with  him,  and  who  was  an  un- 
circumcised  man,  was  not  required,  by  the  Apostles,  to 
undergo  that  rite,  thus  remaining  as  an  example  of  the 
fact,  that  circumcision  is  not  necessary  under  the  Gospel. 
4.  The  construction  of  this  verse  is 

4  And  that  because  g^  elliptical,  that  the  simplest  way  of 
of  lalt^e   bretliren    un-  -^  •  . .  .     K  •' 

awares  brought  in,  who  conveying  its  sense  is  by  a  para- 
came  in  privily  to  spy  phrase : — "  Titus  was  not  com])elled 
out  our  liberty  which  to  be  circumcised ;  notwithstanding 
we  have  in  Christ  the  fact,  that  thgre  were  then  at  Jeru- 
Jesus,  that  they  might  |  numbers  of  persons  who  in- 
bring  us  into  bondage :     •  ,    j  ,i     ^  .  ,        1-'^'''-^^^    wnyj^  in 

5.  To  whom  we  gave  sisted  that  it  ought  to  be  done ;  talse 
place  by  subjection,  no,  brethren,  Jews  in  reality,  though 
not  for  an  hour;  that  nominally  Christians,  who  had  crept 
the  truth  of  the  gospel  ^^^o  the  Church  for  mischievous  pur- 
might  continue  with  ii,  j?  -i.!  o  i  .  i  ■  ^  r> 
y^y                               poses,  tne  laitliiul  not  being  aware  of 

their  true  character,  and  who,  if  they 
could  have  had  their  own  way,  would  have  taken  away 
our  Christian  liberty,  and  reduced  us  to  the  old  legal  ser- 
vitude :  such  persons,  I  say,  were  there  on  the  occasion  of 
our  visit,  and.  insisted  that  Titus  should  be  circumcised ; 
but  we  resisted  them  strenuously;  and  the  result  was, 
that  their  position  was  virtually  condemned  by  the  Apos- 
tolic decision,  Titus  being  received  as  he  was,  and  held  to 
be  in  full  communion  with  the  Church,  notwithstanding 
his  non-observance  of 'the  Mosaic  rites  and  customs." 

6.  But  of  these  who  ^-  "  These  who  seemed  to  be  some- 
seemed  to  be  some-  what  .  .  ."  Our  English  translation 
what,  (whatsoever  they  conveys,  though  not  necessarily,  a^ 
were,  it  maketh  no  Wy^^  of  contemptuousness  or  slii^lit- 
re;rh'"„„"lan.fpS:  "S!  b»'  nothing  of  the  sort  w.™ Id 
son :)  for  they  who  seem  to  have  been  intended.  Ihe 
seemed  to  le  someichat  idea  is,  "  they  who  evidently  were 
in  conference  added  chief  in  position,"  viz.,  Saint  Peter, 
nothing  to  me :  ^^^^^^  James,  and  Saint  John. 

"  Whatsoever  they  were  ..."  A  reference  to  their  past 
history ;  "  whatsoever  they  were,  how  humble  in  rank 


26  COMMENTARY    ON   TIIK 

soever  before  they  liecanic  Apostles."  S.  Paul,  though 
Liinsc'lf  of  high  descent,  of  finished  education,  of  eminent 
social  position,  could  not  look  doM'n  upon  a  brother,  how- 
ever lowly  his  origin.  For  Peter,  James,  and  John  were 
but  illiterate  tishermen ;  still,  that  mattered  not  to  him, 
now  that  the  Lord  had  called  them. 

"  Added  nothing  to  me."  Found  nothing  in  my  doctrine 
tliat  needed  alteration  or  enlargement. 

'•  In  conference."  When  we  had  fully  discussed  the 
subject. 

f.  r>  ,.       t.     •   •  T.  The  work  of  preaching  the  Gos- 

when  they  saw  that  the  pel  to  the  Gentiles  was  assigned  to 
gospel  of  the  uncircum-  !S.  Paul;  as  that  of  making  it  known 
cisiou  was  committed  to  the  Jews  fell  especially  to  S.  Peter, 
unto  me,  as  the  gospel  q  u  ^yjjo  seemed  to  be" . . .  And,  of 
unJoPeterT"'''''''''"  c«"rse,  it  implies  that  they  were,  in 

8.  (For  he  that  truth,  what  they  seemed  to  be ;  with 
wrought  effectually  in  which,  compare  the  similar  expression 
Peter  to  the  apostleship  j^  verse  6. 

of  the  circumcision,  the  »  r^j^^  ^.j  |j^  YiQ.n(\&  oi  fellowshil)"  .  . . 
same  was  mighty  m  me    ^  •   •       ^i  i       i  i    i    • 

toward  the  Gentiles :)    I^ecognizmg  them,  and  acknowledgmg 

9.  And  when  James,  them  by  that  sign,  as  ^  being  tully 
Cephas,  and  John,  who  Apostles  and  duly  commissioned, 
seemed  to  he  pillars,  iq  ^i^ig  ^y.^^  tlie  holy  Apostle's  fa- 
perceived  the  grace  •  ^^^  ^  j^^  j^  ^,^j  ^-.^^^^ 
that  was  given  unto  ,,  .  .  ,^  ^  '  ,  , 
me  they  gave  to  me  ^^lus  circumstance  we  argue  somewliat 
and  Barnabas  the  right  of  his  compassion,  his  sympathy  with 
hands  of  fellowship ;  human  needs,  his  tenderness  and  kind- 
that  we  should  go  unto  ^ggg  ^f  jj^^rt. 

uSc^l^dr^iriloJ'  ,  Thus   far,   the   conclusion   follows, 

10.  Only  they  would  from  all  that  has  been  said,  that  the 
that  we  should  remem-  teachings  of  S.  Paul  were  truly  apos- 
b«r  the  poor;  the  same  tolic,  and  in  full  conformity  with  those 
which  1  also  was  for-  ^^  ^j^^,  ^^j^^^j.  Avjostles ;  and  that  they 
ward  to  do.  i     i    i  ^        i  i     i       xi 

had  been  approved  as   such   by  the 

Council  or  Conference  at  Jerusalem  :  since  neither  was 
Titus  compelled  to  observe  the  customs  of  the  Mosaic 
Law ;  nor  did  they  change  or  add  to  the  doctrine  taught 
by  Paul,  while  they  received  him  fully  into  the  Apostolic 
fellowship. 

The  Apostle  proceeds  to  show,  by  reference  to  circum- 
stances which  occurred  at  Antioch,  the  consistency  of  his 
course ;  and  that  he  had  firmly  resisted  all  attempts  at  a 


EPISTLE   TO   THE   GALATIANS.  27 

reimposing  of  the  Mosaic  Ritual  upon  the  consciences  of 
men.  If  there  had  been  wavering,  or  doubtful  conduct,  it 
had  not  been  on  Ms  part. 

11.  But  when  Peter  Understand,  that  subsequently  to 
was  come  to  Antioch,  the  liolding  of  the  Conference  at  Jeru- 
I  withstood  him  to  the  salem,  S.  Paul  had  returned  to  An- 
face,  because  he  was  to  tioch.  Thither,  some  time  afterwards, 
be  blamed.  g^  ^etev  came.  The  facts,  as  stated 
here,  are  as  follows :  Peter,  on  his  arrival,  mingled  freely 
with  the  Gentile  converts,  laying  aside  all  Jewish  prac- 
tices, as  well  in  respect  to  meats  as  otherwise.  But  after- 
wards, certain  Jewish  converts  came  to  Antioch  from 
Jerusalem.  On  their  appearance,  S.  Peter  changed  his 
conduct  completely  ;  mingled  no  longer  with  the  Gentiles 
as  he  had  done ;  resumed  the  practice  of  Jewish  observ- 
ances ;  and  scrupulously  avoided  any  thing  which  might 
shock  the  prejudices  of  these  new-comers.  His  conduct 
and  example  were  at  once  followed  by  the  other  Jewish 
Christians  at  Antioch  ;  even  Barnabas  was  aflected  by  it : 
the  affair  had  assumed  a  serious  aspect,  and  was  threaten- 
ing dissension  and  possible  schism  ;  when  Paul  interfered, 

12.  For  before  that  ^^^  boldly  rebuked  Peter,  before  them 
certain  came  from  all,  for  the  inconsistent  course  which 
James,  he  did  eat  with  he  had  pursued. 

the  Gentiles:  but  when  ^^  u^q  be  blamed."    To  be  held 

they    were    come,    he  vpurphpTi^iblp 

withdrew    and    sepa-  as^ieprenensiDie. 

rated  himself,  fearing  12.  "  J^rom  James."    i^rom  Jerusa- 

them  which  were   of  lem,  where  S.  James  was  bishop  in 

the  circumcision,  those  days. 

13.  And  the  other  u  j^at  with  the  Gentiles."     He  par- 
Jews  dissembled  like-  ,      i        -.i     .^             j?     n            ._        i     , 
wise  with  him-  inso-  ^^^^  "^^^^h  tnem  01  ail  meats  whatso- 
much    that    Barnabas  ever,  asking  no  question  for  conscience' 
also  was  carried  away  sake  (see  1  Cor.  x.  25,  27). 

with  their  dissimula-  Observe,  on  this  action  of  S.  Peter, 
^^^"  that  it  was  an  error  in  judgment  and 

in  conduct,  but  not  an  error  in  faith :  and  also  note  his 
meekness  and  profound  humility  in  patiently  enduring  the 
censure  which  he  had  merited,  for  we  read  nothing  of  his 
defending  himself  or  making  reply. 

,,   „  ,    ^      ^  14.  "  Not  uprightly."     The  path  of 

14.  But  when  I  saw  -,    ,  i     •   i  /•  i.     •   i  i.  i  -i 
that  they  walked  not  ^J'^J  ^^^  right  IS  a  straight  one,  while 
uprightly  according  to  that  ol   com])romise   IS  tortuous :    he 
the  truth  of  the  gospel,  who  is  minded  so  to  walk  as  to  please 


28  COMMKNTAKY    ON    THE 

God,  holds  ever  onward  in  a  ri<<;lit  line;  while  he  w'ho 
would  satisfy  men,  must  incline  tirst  to  the  one  bide,  and 
anon  to  the  other;  he  stat;<:;ei's  and  wavers.  So  was  it,  in 
that  tliiiiu-,  with  the  chief  of  the  A])ostles;  now,  throwiii<^ 
asitle  all  those  entanglements  t)f  worldly  service,  and  si^ni- 
fyin^  his  rii^ht  to  the  glorious  lil)erty  of  the  children  of 
God;  by  and  by,  giving  hand  and  foot  to  the  fetters  of 
the  old  bondage,  lest  some  captious  1)rethren  might  take 
oti'ence,  lie  "  walked  not  uprightly  ;"  and  the  rest  "  dis- 
sembled with  him."  May  this  example  teach  us  profound 
humility,  and  certify  us  that  we  caji,  of  ourselves,  do 
nothing- 

T    . ,         T^  .    ,   .  "If  thou,"  Sec.     Paraphrased,  the 

«S\;irin*rb^;;j  ^ea  .s  tl,is:  "Bv  your  course  when 
a  Jew,  livest  after  the  jou  first  arrived,  you  showed  your 
manner  of  Gentiles,  and  conviction  that  the  Law  is  no  longer 
not  as  do  the  Jews,  wliy  of  obligation  ;  for  you,  a  Jew,  assnn^ed 
compellest  thou  the  t^^  manner  of  the  Gentile  life.  Why, 
Cientiles  to  live  as  do  ,1  ,  ^      ^•  j.      -i    j.    \ 

the  Jews?  then,  do  you  now  contradict  what,  by 

your  example,  you  but  yesterday  as- 
serted ?  and  why  would  you,  in  substance,  enforce  upon 
the  Gentile  converts,  a  system  of  whose  emptiness  and 
uselessness  you  must  have  been,  and  still  must  be,  con- 
vinced ?■'  For  the  course  of  S.  Peter,  on  arriving  at  An- 
tioch,  had  })lainly  declared  in  Mdiat  estimation  he  held  the 
rites  and  customs  of  the  old  and  obsolete  system :  while 
his  later  practice  hinted  at  a  willingness  to  have  them  still 
observed  and  obeyed. 

■IK  w^..7.^ ....  T^^ra       15.    It  lias   been   much   discussed, 

15.  \\  cwno  are  Jews  ,  ,.1  i  /.  o    ti      1 

by  nature,  and  not  sin-  l^ow  tar  the  remarks   of  b.  Paul  to 

ners  of  the  Gentiles,  S.  Peter  sliould  be  regarded  as  ex- 

16.  Knowinj?  tiiat  a  tending:  after  consideration,  it  seems 
man  is  not  justitied  by  ^^^^g^  probable  that  they  should  be 
tJie  works  ot  tiie  law,  ^  ,  ,  -,  -.■,  ''  -,  ,  t, 
but  by  the  faith  of  Je^  supposed  to  end  ^yl  li  verse  14.  lie 
BUS  Christ,  even  we  now  addresses  the  Galatnins  once  more, 
have  believed  in  Jesus  The  thought  ill  the  two  verses  is  this : 
Christ,  that  we  might  ^hat  he,  and  the  other  converts  from 
be  justihcd  by  the  faith  j^.^aism  (jiot  proselytes  from  the  idol- 
of  Christ,  and  not  by  ^  \-  •  ^  -•  .1  i  ix  .1  . 
theworksof  the  law:  ^t^'^'us  reli'nons   ot   the   world),  that 

for  by  the  works  of  the  even  they  had  become  satislied  that 
law  shall  no  flesh  be  Justification,  viz.,  a  true,  spiritual, 
justified.  and   inner  righteousness,   grateful    to 

God,  and  eflectual  toward  eternal  life,  could  not  be  ob- 


EPISTLE   TO   THK    GALATIANS.  29 

taiiied  by  compliance  with  the  forms  of  the  Mosaic  Eitual, 
but  must  be  sought  through,  faith  in  the  Lord  Jesus  Christ; 
that  they  had,  therefore,  so  believed  in  Him,  and,  leaving 
that  life  in  which  they  had  been  born  and  trained,  had 
Bought  refuge  in  Him  and  in  His  Church ;  so  as  to  have 
thereby  attained  to  the  Justification  which  they  sought. 

"  Ju'stitied."  Justification  comprehends  two  things  : 
1st,  the  outer  blessing  of  pardon  and  forgiveness ;  2dly, 
the  inward  gift  of  righteousness  in  germ,  and  of  a  spiritual 
power,  by  which  a  man  is  able  to  please  God,  and  to  "  do 
unto  Him  true  and  laudable  service."  This  is  "  not  by  the 
works  of  the  Law."  .Jh^Apostle  is  speaking  of  the  Mosaic 
Dispensation,  which  was  powerless  towards  sitcli  a  Justiii- 
cation.  It  is  only  "  by  the  faith  of  Jesus  Christ" — by  be- 
lief in  Him ;  and  it  is  granted  on  that  condition.  To  be- 
lieve in  Him,  includes  obedience  to  Him.  All  the  just 
and  righteous  under  the  Old  Dispensation,  are  so  inasmuch 
as  they  have  believed  in  God,  so  far  as  He  and  His  designs 
were  known  unto  them.  To  desire  justification  is  to  desire 
pardon,  true  holiness,  the  power  to  serve  and  please  God, 
the  peace  which  this  world  cannot  give.  Its  fruits  are 
"  all  holy  desires,  all  good  counsels,  and  all  just  works." 
It  cannot  be  bought  by  man ;  for  it  is  the  free  gift  of  the 
Almighty. 

Justification,  considered  theologically,  is  a  comprehen- 
sive term  including  the  whole  benefit  procured  for  sinful 
and  fallen  man  by  the  Incarnation,  the  Passion,  and  the 
Resurrection  of  our  Lord  Jesus  Christ. 

It  includes  the  acceptance  of  the  sinner  and  his  pardon  ; 
the  gift  unto  him  of  the  germ  of  a  new  and  restored 
nature ;  the  gradual  development  of  the  spiritual  principle, 
triumphing  over  the  carnal ;  the  redemption  of  the  mortal 
body  from  the  grave ;  and  the  final  glorifying  of  the  saved 
with  Christ  in  Heaven. 

Justification,  being  so  grand  in  scope,  and  including  so 
much,  cannot,  as  heretical  sects  have  pretended,  be  re- 
garded at  a  single  glance,  or  reduced  to  a  single  word, 
either  in  definition  or  in  explanation :  it  can  only  be  com- 
prehended by  reference  to  its  several  causes,  agents,  and 
conditions,  of  which  we  count  the  following 

1.  The  Final  Cause; 

2.  The  Mekitorious  Cause; 


30  COMMKNTARY   ON   THE 

3.  TiiK  FoKMAL  Causk; 

4.  The  Efficiknt  Agent; 

5.  The  Instrumental  Means  ; 

6.  The  Subjective  Conditions. 

Ist.  The  Final  Cause  is  Almighty  God,  who,  to  the 
ultimate  Glory  of  His  Name,  and  to  the  manifestation  of 
His  Eternal  Love,  has  devised  the  mode  of  Ilederaption 
for  the  ISinner  :  we  are  therefore  iustitied  by  God. 

2dly.  The  Meritorious  Cause  is  our  Lord  Jesus  Christ, 
for  whose  sake  onl}',  and  in  consideration  of  whose  Merit 
and  Perfect  Obedience  alone,  without  any  share  therein 
by  aTiy  creature,  this  benefit  is  granted.  We  are  therefore 
justified  by  Christ,  and  by  grace,  in  the  sense  of  unmerited 
favor. 

3dly.  The  Formal  Canse  is  Eighteousness  and  True 
Holiness ;  for  that  is  justification.  i3y  this  term  we  mean 
to  express  what  a  thing  is,  inwardly,  intrinsically,  and  in 
itself;  the  soul  of  aught,  as  distinguished  from  its  body  or 
its  outward  manifestation.  And,  to  justify  a  man,  is  to 
account  him  righteous,  and  then  to  make  him  what  he  is 
accounted  to  be.  Thus,  then,  Justification,  which,  re- 
garded externally,  begins  in  pardon  and  free  acceptance, 
is,  internally,  and  formally,  and  intrinsically,  a  new  life 
unto  spiritualitv  and  true  holiness. 

4thly.  The  tfticient  Agent  is  the  Holy  Spirit ;  for  He 
is  the  Worker  of  all  acceptable  righteousness  in  Man  :  and 
therefore  we  are  justified  by  the  Holy  Ghost. 

5thly.  The  Instrumental  Means  are :  of  reception,  the 
Sacrament  of  Holy  Baptism ;  of  continuance,  the  Whole 
System  and  Order  of  the  Church;  for  we  are  justified  by 
Grace,  and,  therefore,  instrumentally,  by  all  the  Means  of 
Grace.  Wherefore,  rightly  understood,  it  is  as  true  that 
a  man  is  justified  by  Baptism,  as  that  he  is  justified  by 
Christ,  by  Grace,  by  the  Holy  Ghost,  or  by  Faith. 

6thly.  The  Subjective  Conditions  are  :  to  its  firet  recep- 
tion, a  living  faith ;  i.  e.,  a  faith  which  includes  repent- 
ance, love,  renunciation  of  sin,  and  purposed  obedience; 
to  its  subsequent  continuance,  faith  and  all  the  works  of 
the  life  in  the  Spirit,  Wherefore,  it  is  true,  in  one  sense, 
that  a  man  is  justified  by  faith ;  and  in  another  sense  it  is 
also  true,  that  he  is  justified  by  works. 

If  tiiese  Causes,  Agencies,  and  Conditions  be  borne  in 


EPISTLE   TO   THE   GALATIANS.  31 

mind,  and  carefully  and  devoutly  discussed,  and  if  the  true 
and  proper  sovereignity  of  each  in  its  proper  sphere  be  seen, 
felt,  and  applied,  all  Scripture  will  be  harmonized  at  once. 
But  if  tiiey  are  confused  one  with  the  other,  as  some  have 
confused  the  Meritorious  Canse  and  the  Subjective  Condi- 
tions ;  or  if  they  are  set  in  opposition  the  one  to  the  other, 
as  some  have  opposed  the  Subjective  Conditions  and  the 
Instrumental  Means ;  or  if  any  one  of  them  be  violently 
detached  and  thrust  from  view,  as  some  have  refused  to 
hear  of  the  Formal  Cause ; — then  must  the  heavy  contro- 
versies of  the  last  three  hundred  years  be  still  continued, 
to  the  distress  of  the  faithful  and  to  the  derision  of  the 
ungodly ;  then  can  no  clearness  of  mind  on  these  sacred 
and  consoling  themes  be  hoped  for ;  then  will  the  pedantry 
of  private  speculation  still  attempt  to  thrust  into  an  igno- 
minious background  of  obscurity  the  reverend  and  beloved 
form  of  Catholic  Theology,  saying,  We  will  not  have  thee 
to  guide  and  to  teach  us ;  and  still  must  ordinary  minds 
be  embarrassed  by  those  doubts  for  which  Luther  himselt 
found  no  solution  save  in  denying  the  authenticity  of  a 
portion  of  the  Written  Word  of  God. 

.    _,     ..     T .,  17.  The  argument  of  the  Apostle  is 

Ji-^t  filmed  Ty  f  follows :  "  We  have  left  the  Jewish 
Christ  we  ourselves  System,  and  have  embraced  the  Cnris- 
also  are  found  sinners,  tian  Religion ;  we  have  done  this,  in 
is  therefore  Christ  the  obedience  to  the  Lord  Jesus  Christ, 
minister  of^sin?  God  ^^j^^  j^^s  abrogated  the  Law.  If  now, 
^^  ^  '        •  after  doing  thus,  we  be   found   not 

merely  to  be  still  without  justification,  but,  in  addition, 
actually  sinful  in  having  forsaken  the  System  of  the  Jew- 
ish Religion  (which,  according  to  the  principles  of  these 
new  teachers,  is  still  binding  on  the  consciences  of  men), 
would  it  not  logically  follow,  that  Christ,  at  wdiose  com- 
mand we  have  done  thus,  is  the  Cause  of  Sin  in  us,  as 
having  actually  led  us  astray  ?"  This  redtcctio  ad  absurdum 
the  Apostle  uses  to  strengthen  his  main  position,  that  the 
Law  of  Moses  is  no  longer  required  to  be  obeyed  or  fol- 
lowed by  men. 

18.  The  same  kind  of  reasoning  is 

/        ^?-  ^^^  }^  ^  V^¥  continued  ;  the  Apostle  says :  "  I  have 

iTsttyed"?  make  announced  the  abrogation  of  the  An- 

myself  a  transgressor,     cient  Covenant,  and  the  introduction 

19.   For  I  through  of  the  New.     But  suppose  that  I  now 


32  COMMKNTARY    ON   THE 

the  law  am  (lonn  to  the  retrace  my  fitejis,  and  once  more  en- 
law,  that  I  iniglit  live  force  the' Old?  In  Avliat  an  absurd 
""^^  ^'"'*-  position  do  I  place  myself!"    In  verses 

17  and  18,  we  have  therefore  two  specimens  of  tlie  rctliuy 
tio  ad  ahsurdicni f  ^^_\hQ  views  of  the  Judaizers  were  to 
1      be  admitted,  these  consequences  would  logically  follow : 
y      IgJ:,  that  Christ  had  perverted  and  deceived  His  disciples; 
§dlv,  that  the  Apostolic  preachers  of  the  Gospel  had  ])ro- 
\     fanely  lifted  uj)  their  hands  to  pidl  down  the  sacred  struc- 
tures of  God's  building. 
-s    /  19.  The  Apostle  now  proceeds  to  a  thoughtful  summing 

r  up  of  his  condition  under  the  Gospel.  "  I  through  the 
Law  am  dead  to  the  Law."  I,  taught  by  the  Law  itself, 
have  come  to  see  its  transitory  hold  on  me :  for  the  Law 
lias  pointed  me  and  led  me  to  Christ,  who  is  its  end  and 
object ;  and  having  thus  brought  me  to  Him,  its  obliga- 
tion has  ended  because  its  woi'k  was  finished.  Thei-efore 
"  I  am  dead  to  the  Law,"  and  have  f(^rever  passed  from 
that  earlier  system,  ''through  the  Law,"  through  following 
its  leadings  and  justly  learning  the  Grand  Truth  which  it 
had  to  teach.  And  this  has  occurred,  "  that  I  might  live 
unto  God  ;"  that,  by  Baptism,  I  might  be  brought  into 
living  communion  with  the  Ascended  and  Glorified  Christ, 
and  might  receive,  in  Him,  and  as  ingrafted  into  Him.  the 
new  and  spiritual  life  of  righteousness.  "  I  am  crucified 
20.  I  am  crucified  ^^'^th  Christy,"  to  all  that  I  was;  dead, 
with  Christ:  neverthe-  as  well  to  the  old  system,  wjth  all  its 
less  I  live;  yet  not  I,  formalities  and  carnal  observances, lis 
but  Christ  liveth  in  me:  to  the  sin  from  which,  through  Christ, 
and  the  life  which  I  J  am  justified.  "  Nevertheless  Hive;" 
now  live  m  the  flesh  I  ^  ,       •^'  •      i      tp     •        i  x- xi  \l 

live  bv  the  faith  of  the  ^  "^ve  received  a  life,  in  place  of  that 
Son  of  God,  who  loved  which  hath  been  taken  away ;  the  life 
me,  and  gave  himself  of  the  new  creature  in  Christ  Jesus, 
for  ™®-  the  life  of  him  who  is  made  a  member 

of  His  Body,  of  His  Flesh,  and  of  His  Bones.  So  that  it 
is  "not  I,  but  Christ"  that  "  liveth  in  me ;"  for  I  myself 
almost  am  lost  in  Him,  and  He  is  of  a  truth  become  to  me, 
All  in  All.  "  And  the  life  which  I  now  live  in  the  flesh," 
the  life  of  hope,  and  trust,  and  happy  spiritual  ex])erience, 
which  I,  although  still  compassed  with  infirmities,  am  now 
permitted  to  enjoy,  "  I  live  by  the  faith  of  the  Son  of 
God;"  I  owe,  entirely,  to  Him,  I  receive  of  Him,  I  enjoy 
from  Him,  in  whom  1  have  believed,  yea,  and  do  believe, 


EnSTLE   TO   THE   GALATIANS.  33 

as  the  One  "  who  loved  me,  and  gave  Himself"  in  the 
form  of  a  servant,  and  on  the  Cross,  and  in  the  grave,  and 
in  the  place  of  departed  spirits,  and  everywhere,  "  for  me." 
Clirist,  then,  is  All-in- All  to  me,  and  to  the  whole  world. 
21.  Idonotfi-ustrate  How  can  I  creep  back  to  obsolete 
the  grace  of  God:  for  systems,  tor  jnstiiication  5  Jtiow  can  i 
if  righteousness  cotne  so  act,  as  though  this  marvellous  work 
by  the  law,  then  Christ  ^f  RedemptioTi  in  Him  were  an  old- 
is  dead  in  vain.  ^^.5^^,^  ^^^^^  ^  j  cannot  thus  "  frustrate 
the  grace  of  God !"  And  if  I  were  to  adopt  the  insane 
follies  of  these  pretended  apostles,  and  turn  back  again  to 
the  Mosaic  Rite  for  pardon,  and  righteousness,  and  salva- 
tion, I  should  be,  in  substance,  announcing  that  the  death 
of  Christ  was  unnecessary  in  itself,  and  fruitless  in  its 
results. 

With  this  soliloquy,  if  it  may  thus  be  called,  the  first 
section  of  the  Epistle  concludes.  The  writer  has  now  vin- 
dicated his  Apostolic  character  as  having  been  sent  by 
God  and  not  by  man  (i.  1-1 0) ;  he  has  shown  that  his 
doctrine  was  not  gathered  from  human  lips,  as  had  been 
insinuated  (i.  11-2-1) ;  he  has  proved,  by  historic  facts, 
that  it  was  recognized  as  pure,  full,  and  sufficient,  by  the 
Church  assembled  in  Council,  and  that  the  same  authority 
had  accounted  of  the  Jewish  System  as  abrogated  forever 
(ii.  1-10) ;  he  has  declared  his  freedom  and  constancy  in 
upholding  the  truth  (ii.  11-1  •!) ;  and  he  has  demonstrated 
the  absurdities  which  must  follow,  where  his  positions  and 
principles  were  denied  (ii.  15-18).  He  has  thus  prepared 
the  way  for  that  grave  argument  which  follows,  in  demon- 
stration of  the  sufficiency  of  Christ  and  the  Church  to 
salvation. 

(CHAPTER  III.) 

The  plan  of  this  somewhat  intricate  chapter  will,  it  is 
thought,  be  more  readily  understood,  if  there  be  prefixed 
to  the  comment  on  it,  an  analysis  of  its  contents. 

The  Apostle,  after  rebuking  the  Galatians  for  the  levity 
with  which  they  had  abandoned  the  truth  as  it  is  in  Jesus  (1), 
proceeds  to  demonstrate,  by  a  series  of  brief,  distinct,  but 
connected  arguments,  that  man  is  not  justified  by  the  works 
of  the  Law  of  Moses,  but  by  faith  in  our  Lord  Christ. 

3 


34  COilMKNTART   ON  THE 

Tlie  first  argument  is  drawn  from  tlieir  own  experience: 
tlie}'  had  received  the  gifts  of  the  Holy  Spirit,  as  well 
ordinarv  as  extraordinary ;  and  they  knew  that  they  had 
received  them  upon  embracing  the  Christian  Faith  and 
being  baptized :  how  could  they  then  return  to  an  Old 
System  which  had  given  them  no  such  blessing?  (2-5.) 

The  second  argument  is,  that  the  case  of  Abraham  was 
a  precedent  for  them:  lie  was  justified,  before  receiving 
the  sign  of  circumcision,  and  long  before  tlie  Mosaic  Law 
•was  given  :  the  justification  of  his  spiritual  children  should 
be  like  his,  through  faith,  and  not  through  the  Law  of 
Moses  (6-9). 

The  third  argument  is,  that  all  Jews,  under  the  Law, 
are  under  a  curse ;  for  the  Law  of  Moses  Remands  strict 
obedience,  and  threatens  vengeance  on  its  transgressors; 
and  since  all  transgress  it  in  some  particulars,  and  since  it 
gives  no  grace  nor  power  to  observe  it,  all  who  are  under 
it  are  under  a  curse:  from  this  sentence,  however,  Christ 
has  redeemed  the  faithful:  to  go  back  to  the  Law,  for- 
saking Christ,  is,  therefore,  to  choose  a  curse  instead  of  a 
blessing  (10-U). 

The  tburth  argument  is,  that  God  made  a  covenant  with 
Abraham,  wliicli  covenant  was  fulfilled  in  the  gift  of 
Christ  to  all  mankind  ;  and  that  this  covenant  can  neither 
be  set  aside  nor  annulled  ;  so  that  by  Christ,  the  true  seed 
of  Abraham,  came  benediction,  justification,  and  the  inher- 
itance of  glory;  and  not  at  all  through  the  Law  (15-18). 

These  fourarguments  having  been  briefly  and  forcibly 
put  to  their  consciences,  and  to  their  intelligence,  the 
Apostle  next  proceeds  to  answer  the  objection  which 
would  naturally  arise,  viz.,  that  such  a  view  destroyed 
the  importance  and  authority  of  the  Law ;  and  he  shows 
what  was  its  true  relation  to  the  Gospel ;  that  it  was  in- 
tended to  lead  men  to  Christ,  and  that  its  scope  was  neces- 
sarily limited,  and  its  duration  but  for  a  time; — all  which 
he  shows  under  the  simple  and  beautiful  illu^tration  of  an 
instructor  leading  a  child  by  the  hand  towards  the  foun- 
tains of  knowledge,  from  which,  when  the  child  is  come  to 
man's  estate,  he  may  draw  freely  without  the  master's  aid 
(19-25).  So  that,  since  Christ  is  come,  there  is  no  further 
need  of  the  Old  System,  but  all  alike,  Jews  and  Gentiles, 
are  brought,  by  baptism,  and  through  membership  in  the 
Catholic  Church,  into  living  union  with  Hiin  (26-29). 


EPISTLE   TO   THE   GALATIANS.  35 

1.  0  foolisli  Gala-  1.  "  Foolisli."  See  the  remarks  on 
tians  who  hath  be-  the  character  t»f  the  Gaels  ;  their  want 
.*S'„robertf;:  f  ^^^'^'-'  their  impukive  ,,at„re; 
truth,  before  whose  their  n  Gad  mess  and  aptness  to  lollow 
eyes  Jesus  Christ  hath  every  new  opinion. 

been  evidently  set  forth,  "  Eewitclied."  There  is  compassion 
crucified  among  you?     ^^^^^   -^^  ^j^jg    g^j^^.p   i-ebuke ;   for  the 

Apostle  seems  to  apologize  for  them,  and  to  lay  the  blame 
on  those  false  teachers  who  had,  by  incantations  and  sor- 
cery, as  it  were,  led.  them  astray.  The  incantations  and  the 
sorcery,  however,  are  ever  rife  in  this  world  ;  it  is  a  sign 
of  self-will  and  an  ill-regulated  temper  to  be  running  after 
men,  and,  not  merely  in  the  last  days,  but  in  all  time,  will 
they  "  heap  to  themselves  teachers,  having  itching  ears ;" 
the  old  ways  of  the  Church  are  soon  forsaken  for  the 
devious  path  of  novelty  and  excitement,  and  so  heretical 
preachers  and  "  sensation  speakers"  "  make  merchandise 
of"  the  silly  flock  of  Christ,  bewitching  them,  that  they 
should  run  after  the  eloquent  lips  and  the  persuasions  of 
carnal  satisfaction. 

"  Before  whose  eyes,"  &c.  The  true  preaching  of  the 
Gospel  is  the  setting  forth  Jesus  Christ  and  Him  cruciiied  ; 
to  set  Him  before  the  eye  of  the  soul  so  that  it  sliall  see 
Him  evidently ;  to  make  of  Him,  to  the  imagination,  to 
the  intellect,  to  the  heart,  not  an  historical  personage 
merely,  nor  yet  a  dogmatic  abstraction,  but  a  vital,  per- 
sonal, and  neighboring  presence.  Hence,  too,  may  be 
gathered  the  value  of  the  sacred  symbol ;  the  image  of 
the  Cross,  on  our  church-spires,  above  our  altars,  on  the 
sides  of  our  fonts,  in  our  houses,  in  the  very  frames  of  our 
doors :  tliis  ever-present  sign  shall  aid  towards  realizing 
Him,  as  it  were,  "  cruciiied  amongst  us." 

2.  This  only  would  I  2.  The  first  argument :  to  show, 
learn  of  you,  Received  that   it   IS   not  to  the  JVlosaiC  bysteni 

■ye  the  spirit  by  the  that  men  must  look  for  the  way  of 
works  of  the  law,  or  by  life,  but  to  the  Church  of  Christ.  For 
the  hearing  of  faith?  ^j^^  Galatians  had  received  abundant 
gifts  of  the  Holy  Ghost ;  the  ordinary  gifts  of  regeneration 
and  sanctification,  &c. ;  and  the  extraordinary  gifts,  as  of 
miracles,  helps,  healings,  tongues,  the  interpretation  of 
tongues,  &c.  The  Apostle  puts  it  to  their  consciences  to 
say,  whether  they  owed  these  to  the  Old  System  ?  whether 
they  had  received  them  as  Jews  and  before  believing  in 


36  COMMENTARY    ON   THE 

the  Lord  Jesus?  or  wlietlicr  these  had  been  granted  upon 
their  conversion  and  bajjlisni? 

8.  Are  ye  so  foolisli?  3.  There  18  almost  a  despairing  tone 
hav-iiig  liogiui  in  the  in  this  exclamation :  "  Is  it  possible 
Spirit,  are  ye  now  made  that  you  can  be  60  foolisli — til  at  you 
perfect  by  the  tlesh?  ^^^  'ijave  been  so  easily  misled  I 
Scarcely  have  you  begun  to  enjoy  all  this  spiritual  bless- 
edness, when  you  forsake  the  system  through  which  you 
were  made  partakers  of  it,  and  crawl  back  to  the  carnal 
and  vain  ordinances  of  a  defunct  disi)cnsation,  as  though 
to  find  advancement  and  perfection  from  them  !"  "  Post 
signa,  ad  circumcisionem  devenistis ;  post  apprehensam 
veritatem,  ad  typos  recidistis ;  post  conspectum  solem,  lu- 
cernam  qujeritis ;  post  solidum  cibum,  ad  lac  recurritis." 
4.    Have  ye  gone  through  all  the 

4.  Have  ye  suffered  g^^^  ^jj^  g^y^^.  ^gg  trying,  tlie  purify- 
60  many  things  in  vain  ?   .      '  .         ',.•'»'  •       i 

if  it  be  yet  in  vain.         "\g  experiences  ol  your  conversion  to 
Christ,  in  vain  ? 

"  If  it  be  yet  in  vain."  A  tender  qualification  of  the 
words  just  penned,  and  thoroughly  characteristic  of  S. 
Paul,  in  whom  appear  a  marvellous  delicacy  and  consid- 
eration for  all  sorrowful,  milled,  and  sinful  creatures. 

^   „    ,       -      ,^  ,       5.  A  repetition  of  the  question  in 

6.  He  therefore  that  ^      ^,-^      y        ministereth   the 

mimstereth  to  you  the   ,,    .  7  ,7.     <-,        ,         i  1 

Spirit,  and  worketh  bpirit,'  is  GoD,  by  whose  power  also 
miracles  among  you,  miracles  had  been  wrought  among 
doeth  he  it  by  the  works  them. 

of  the  law.^^or^by  the       u  poeti^  He  it,"  &c.    Has  He  poured 
eanng  o    ai  ^^^^  these  marvellous  gifts  on  you  as 

Jews,  or  as  Christians  ?  in  connexion  with  your  perform- 
ance of  the  laws  of  the  Mosaic  Covenant ;  or  on  you,  as 
believing  in  His  Only-begotten  Son  ? 

There  must  here  be  understood,  on  the  part  of  those 
with  whom  he  argues,  an  answer,  that  these  spiritual 
gifts,  (fee,  had  been  given  to  them  as  Christians,  and  as 
affording,  on  their  part,  the  required  faith  in  the  Lord 
Jesus,  as  the  Subjective  Condition.  Tliis  reply  being  un- 
derstood as  made,  the  Apostle  proceeds  to  his  second 
argument,  drawn  from  the  liistory  of  Abraham. 

6.  "Even  as."    There  is  expressed, 

6.  Even  as  Abraham  •       j^j  .^    ^j^^   ^     -^^^  connexion 

beheved   God,   and   it  ,    ,  ^1    •  ^'i  ^i    ^    p  a  1 

was  acconuted  to  him  between  their  case  and  that  ot  Abra- 
for  righteousnesd.  ham:  he  was  justified,  and  accepted 


EPISTLE   TO   THE   GALATIANS.  3Y 

as  rigliteoiis,  on  occasion  of  liis  faith ;  and  so  had  it  been 
with  them. 

"  Abraham" ...  in  liis  uncircnmcised  condition,  and  be- 
fore the  giving  of  the  Law. 

"Accounted  unto  him  for  righteousness."  That  was  the 
condition  required  in  him,  by  the  Almighty,  whereupon 
He  granted  him  pardon,  and  the  grace  of  justilication, 
even  the  gift  of  righteousness.  For,  where  God  accounts 
a  sinner  righteous,  He  makes  him  to  be  that  which  He 
accounts  him  :  in  other  words,  justification  and  sanctifica- 
tion  go  together. 

7.  Know  ye  there-  7.  "  They  which  are  of  faith" . .  . 
fore  that  they  which  i.  e.,  they  who  look  for  acceptance 
are  of  faith  the  same  ^^ith  God,  to  His  mercy  only,  and  not 
Abraham.  *^  "^""''^^  wrought  by  themselves  apart 

8.  And    the    scrip-  ^'O^^  Him. 

ture,    foreseeing    that  8.    In  the  8th  verse  we  are  taught, 

God  would  justify  the  that  in  the  promise  to  Abraham,  the 

^?f  ^hV^'bS'^r  ^^the  conversion  of  tlie  heathen  was  had  in 

gosjel  'unto  Xl^ham!  ^^^^w ;  that  the  promise  was  not  limit- 

saylng,  In  thee  shall  aU  ed  to  the  nation  ol  Israel,  but  compre- 

natious  be  blessed.  hended  the  Gentiles,  and  thus,  event- 

9.  yo  then  they  which  ually,  the  whole  world.     This  is,  in 

^^w^?^iTi^^f'^*^  tact,  a  point  continually  insisted  on 

"With  taithfol  Abraham.  ,       ',  .     \        ,-,        j.t     j.  r^      ^  i        i» 

by  this  Apostle  :  that  God  s  mode  ot 

justifying  men,  from  the  beginning,  has  been  the  same, 
viz.,  through  faith  on  their  part,  and  for  the  merit  of 
Christ  foreseen  or  come ;  and  that  the  blessings  promised 
to  Abraham  and  his  descendants  were  intended  for  his 
spiritual  descendants,  for  all  faithful  people.  Of  course, 
the  argument,  as  against  the  Judaizing  teachers  in  Galatia, 
is  clear :  that  Christians  cannot  need  the  Mosaic  System, 
as  a  ground  of  justification ;  since  even  Abraham,  the 
father  of  Israel  after  the  flesh,  was  not  indebted  to  that 
system  for  his  acceptance  with  God,  but  was  justified  long 
before  its  establishment. 

Here  let  us  reflect  upon  that  seeming  discrepancy  in  the 
statements  of  Apostles  touching  the  sinner's  justification 
before  God.  For  S.  Paul  declares,  that  Abraham  was 
justified  by  faith :  while  S.  James  asserts  that  Abraham 
was  justified  by  works,  and  not  by  faith  only.  Tliis  ap- 
parent contradiction  may  furtliormore  be  elsewhere  ob- 
served.   For  while,  in  another  of  his  Epistles,  S.  Paul  says 


38  COMMENTARY   ON   THE 

that  God  hath  saved  us,  not  by  works  of  rii«;liteoTisnos8 
which  M'e  liave  done,  but  accordiu<;  to  Ilis  uierc}'^ ;  we 
read,  in  the  Acts  of  the  Apostles,  of  Cornelius  the  Centu- 
rion, as  of  a  man  who  gave  alms,  and  fasted,  and  prayed, 
and  that  an  angel  coming  to  him  from  heaven,  said.  Thy 
prayers  and  thine  alms  are  come  up  for  a  memorial  before 
Gon  ;  which  things  having  taken  place,  the  A])0stle  Peter 
declares,  tiiat  God  is  no  respecter  of  persons,  but  that  in 
every  nation  he  that  feareth  II im,  and  worketh  righteous- 
ness, is  accepted  with  Ilim.  In  the  Kevelation  also,  and 
elsewhere,  we  are  told,  that  in  the  Last  Day,  the  final 
question  in  each  individual  case  shall  be  touching  the 
works  which  have  been  done  in  the  body.  How  then  shall 
the  seeming  discrepancy,  of  which  these  are  only  some 
illustrations  hastily  selected,  be  reconciled  ? 

1st,  By  accepting  botii  the  declarations  of  the  Almighty 
in  simplicity  and  in  an  honest  heart,  and  admitting  as 
most  true,  tiiat  men  are  justified  by  faith,  and  also  that 
they  are  justified  by  works  :  if  after  all  that  can  be  said 
there  still  remains  a  difficulty  in  reconciling  these  two 
points  of  belief,  it  may  be  left  where  we  leave  those  ever 
mysterious  subjects  of  the  Foreknowledge  of  God,  and  the 
Free  Will  of  Man,  &c.,  ifec,  &c. 

But,  2dly,  wc  may  be  aided  toward  a  solution  by  bear- 
ing this  in  ]nind:  that  the  Faith  which  God  accepts  can- 
not be  considered  apart  from  the  works  in  which  it  is 
manifested ;  while  the  works  which  He  accepts  are  but 
Faith  in  action.  Faith  and  works  are  truly  one :  the  Faith 
is  the  Form,  and  the  works  are  the  Accidents :  there  is  no 
more  practical  distinction  between  them  than  there  is 
between  the  frame  of  the  living  man,  and  the  vital  ]irin- 
ciple  by  which  it  consists.  To  say  that  a  man  is  justitied 
by  faith,  is  to  say  that  he  is  justitied  by  a  faith  which  is 
rendered  visible  by  good  works.  To  say  that  he  is  justi- 
fied by  works,  is  to  a&cribe  his  justification  to  works  wliich 
spring  of  faith.  Works  are  Faith  in  Action  ;  and  Faith  is 
works  Latent.  The  affirmative  statements  on  both  sides 
are  true.  But  the  negative  statements  are  directed  against 
certain  misconceptions  or  false  representations.  Thus, 
when  an  Apostle  says  that  "a  man  is  not  justitied  by  Faith 
only,"  he  means,  that  an  inactive,  unju-oductive  sentiment, 
as,  e.  g.^  an  intellectual  apprehension  or  an  emotional  move- 
ment, is  not  the  sul)jective  condition  of  our  acceptance. 


EPISTLE  TO  tiih:  galatians.  39 

"When  another  says  that  a  man  is  not  justified  by  works, 
he  means  that  no  actions  of  his  can  be  in  any  way  avail- 
able, meritorionsl}^,  to  his  pardon  and  acceptance  with 
God.  Bnt  whether  they  speak  of  Faith  or  of  Works,  the 
holy  Apostles  are  speaking  (let  us  never  forget)  not  of  the 
instrumental  cause,  nor  of  any  other  cause,  but  of  the  sub- 
jective conditions ;  of  that  which  God  re(piires  in  the  sin- 
ner, ere  lie  accept  him.  Certainly  lie  does  requii-e  some- 
thing:  what,  then,  is  it?  The  Faith  which  worketh  unto 
obedience.  Saint  James  and  Saint  Paul  speak  of  one  and 
the  same  thing :  the  former  of  the  outward  and  visible 
sign,  the  latter  of  the  inward  and  invisible  principle. 
Neither  of  them  speaks  of  an  active  cause.  Faith  is  not 
an  active  cause  of  our  justification  ;  nor  are  works  such  a 
cause :  for  the  Active  Cause  of  Justification  is  none  other 
than  the  Holy  Ghost.  The  act  of  believing,  which  is  in 
itself  a  work,  doth  no  more  buy  the  forgiveness  of  God, 
than  any  other  work  wdiich  a  man  may  do.  "When  the 
formula  is  used  of  "  Justification  by  Faith  only,"  it  may 
be  taken  with  two  references :  for,  with  respect  to  the 
meritorious  cause  of  our  justification  it  is  but  equivalent  to 
saying  this,  that  there  is  no  Meritorious  Cause  of  Salva- 
tion except  our  Lord  Jesus  Christ ;  and,  again,  with 
respect  to  the  condition  required  in  us,  it  is  equivalent  to 
this,  that  God  accepts  in  every  one  the  sincei'e  belief  in 
Him,  and  eifort  to  please  and  obey  Him,  which,  without 
His  grace,  we  have  no  power  to  do.  And  since  there  are 
in  vogue  and  constant  use  these  two  phrases,  viz.,  "Justi- 
fi.cation  by  Faith,"  and  "Justification  by  Works;"  it  is  to 
be  observed  of  them,  in  the  comparison,  that  both  are 
Catholic  Verities,  and  both  express  sacred  truth ;  but 
that  they  diiFer  in  extent  and  range;  for  the  latter  phrase 
is  narrower  than  the  former ;  it  expresses  merely  the  sub- 
jective condition,  those  works,  viz.,  which  are  the  fruit  of 
faith ;  while  the  former  contains  both  the  subjective  con- 
dition and  the  limitation  of  the  meritorious  cause.  The 
latter  is  strictly  equivalent  to  saying,  that  a  man,  to  be 
saved,  must  fear  God,  and  keep  His  commandments.  The 
former  gives  the  larger  thought,  that  this  fear  and  obedi- 
ence spring  from  a  faith  such  that  it  contains  in  itself  the 
principle  of  self-renunciation,  and  thereby  secures  to  God 
all  the  merit,  the  glory,  and  the  praise.  In  the  Epistle  of 
S.  James,   which  turns  on  dutv  and  ethics,  we  find  the 


40  COMMENTARY   ON    THE 

simjilo  and  inure  jmicticjil  plirase  enij)loyed.  In  the 
Epistles  of  S.  Pant,  on  the  otlier  hand,  which  are  ])i'o- 
fonndly  doctrinal,  we  find  the  i'nller  and  more  scientific 
phrase  nscd,  sncli  as  befits  the  hi<i;her  reijions  of  Theoloi,'j. 
In  the  same  way,  among  the  lower  and  plainer  class  of 
peoj)l('.  the  grand  necessity  is  to  incnlcate  Duty  to  Gon, 
and  Duty  to  one's  neighbor:  while  it  is  only  the  more 
educated  and  trained  in  thought  who  can  profitably 
examine  into  the  mystery  of  the  Justification  of  the  Sin- 
ner. The  hnv  and  the  high,  alike,  know  what  is  the  whole 
duty  of  man  :  but  the  low  know  it  simj^ly  as  a  positive 
rule  of  life,  while  the  higli  know  it  by  its  causes,  and  in 
its  scientific  and  philosophic  form.  But,  at  bottom,  tliere 
is  no  difference. 

10.  For  as  many  as  ^^-  '^^^®  Apostle  now  presents  his 
are  of  the  works  of  the  third  argument,  to  show  that  Justifica- 
law  are  uiulcr  the  tion  cannot  be  attained  by  the  Law 
curse:  for  it  is  writ-  ^f  Moses,  as  its  instrumental  cause: 

not  in  all  things  which  tli'it  dispensation,  but  not  Of/  it ;  for  to 
are    written    in     the  justify  the  sinner  M'as  not  the  object 
hook  of  the  law  to  do  therein  had  in  view. 
*^'^'"-  "As  many  as  are  of  the  works  of 

the  Law."  lie  means,  as  many  as  are  Jews.  As  many 
as  are  under  the  obligation  to  observe  the  ordinances  and 
rites  of  that  system. 

"  Are  under  the  curse."  Are  exposed  necessarily  to  the 
judgment  denounced  on  every  one  who  transgresses  those 
ordinances. 

"  For  it  is  written,"  &c.  See  Deut.  xxvii.  26.  The  argu- 
ment is  this :  the  Law  requires  the  strict  observance  of  all 
its  precepts,  and  subjects  to  a  curse  all  who  transgress  in 
any  respect.  But  all  violate  it,  in  some  respect  or  other. 
Wherefore,  all  are  ex])osed  to  the  penalty  denounced. 
Observe,  ])articularly,  that  the  Apostle  has  shown,  befoi'o, 
that  the  Mosaic  Law  was  not  the  channel  through  which 
they  had  received  the  Holy  Spirit :  now,  he  declares,  that 
no  one  receives  by  it  justification.  For  it  gave  no  grace 
whereby  a  man  might  fultil  it ;  and  it  disclosed  no  final 
pardon  for  him  who  had  transgressed  it.  "  As  many," 
therefore,  *'  as  are  of  the  works  of  the  Law," — as  many  as 
seek  justification  from  it,  must  find   themselves   disap- 


EPISTLE   TO   THE   GALATIAN8.  41 

pointed,  and  nuist  remain  under  a  curse  instead  of  in- 
heriting a  blessing. 

,,      ,  11,  12.    The  Apostle  proves  what 

is]L^^Z^::  ^^  has  stated,  by  the  testimony  of  a 
iu  the  sight  of  God,  it  pi'opliet:  bee  Hab.  ii.  4. 
M  evident:  for,  The  " It  IS  evident ..  ."  It  is  manifest, 
just  shall  live  by  faith,  from  another  place  in  Holy  Scripture, 
12  And  the  law  is  that  man  is  justified,  not  by  the  Law 
rnlirLtrthe'^  of  Moses  but  by  faith  ;  for  ilabakkuk 
shall  live  in  them.  says,  "  Ihe  just  shall  live  by  taith." 

The  LIFE  of  which  he  so  speaks  is  not 
life  temporal ;  that  was  what  the  Law  of  Moses  promised 
(see  verse  12) ;  but  it  is  the  life  spiritual,  the  life  of  the 
soul,  the  life  which  consists  in  righteousness  and  true 
holiness.  The  just  shall  live  by  faith  ;  that  is,  by  a  spir- 
itual life  of  the  soul,  or  by  that  grace  which  maketh 
righteous,  whereof  faith  is  the  basis  within  us.  The  Law 
does  not  give  faith,  nor  grace,  nor  that  spiritual  life ; 
therefore  it  is  manifest  that  no  one  can  live,  in  this  higher 
sense,  by  the  Law.  For  the  promises  of  the  Law  liave 
reference  (verse  12)  to  a  lower  life ;  to  a  hajjp}'-  and 
prosperous  life  here  on  earth :  its  observance  preserves 
from  temporal  death,  which  the  Law  threatens  on  its 
transgressors  ;  hence  he  who  doeth  those  things  shall  live 
in  them,  shall  escape  temporal  death,  shall  live  securely 
here.  But  as  for  the  Higher  Life,  the  Law  relates  not 
to  it ;  the  Law  gives  not  the  true  life  of  the  soul,  which 
is  to  be  drawn  in  from  Christ,  the  Fountain  of  Life,  by 
faith. 

-lo    /^v  •  ^  1,  4.1,  13-  This  verse  is  in  contrast  to  verse 

13.  Christ  hath  re-  -,^      mi       t         i    •  t.    . 

deemed  us  from  the  1^-  .  ^^%  ^^J  ^^''"^®  ^  ^"^*^^'  "^"^ 
curse  of  the  law,  being  Christ  takes  the  curse  away, 
made  a  curse  for  us :  "  Being  made  a  curse  for  us  . . ." 
for  it  is  written,  Cursed  Being  treated,  for  our  sakes,  as  an  ac- 
Shratl:''"""""  f.'"-^«d  thing,  and  so  vicariously  de- 
livering  us. 
"  For  it  is  written,"  &c.  See  Deut.  xxi.  23.  Which 
curse  He  endured,  by  hanging  for  us  upon  the  cross. 

14.  "The  blessing  of  Abraham  . . ." 
.  ■*■*■.  J,^^*,  *^®  bless-  The  blessings  promised  throug-h  Abra- 
mg  ot  Abraham  might  j  ^     j^-    ^.o^ferity. 

come  on  the   Gentiles        ,,mi     ^       ^   it     r    "^       mi  ^  i 

through  Jesus  Christ;    _    '  ihat   we,      c^:c.       Ihat,    through 
that  we  might  receive  faith,  we  might  all  receive  the  Spirit 


42  COrMENTARY    ON    THE 

the  ])roiniso  of  the  of  saiictificiition,  promised  to  Ijoliev- 
Spirit  tlinm-h  faith.      ^.g  .jy  t(,  the  true  ciiildrcii  of  Al.raliam. 

aftl-r-  '  f'Sulr*  }■'■  !'<•'-  <!'«  Apostle  ijroeoeds  to 
moii;  Tlu)iiglw7  ?^t  hut  a  loiirth  ar<r\nuent,  as  to  flie  general 
a  man's  covenant^  yet  scope  of  which,  see  the  remarks  made 
if  it  h<-  coiitiriiKMl,  no  at  the  beginning  of  tliis'cha])ter. 
man  disannulloth,  or  u  ]>,.^,ff,j.^.,^_»  Note  the  change  in 
acldcth  thereto.  ■,  .  ,.  i       ^    .-^ 

nis  manner,  Irom  reproaches  to  frater- 
nal salntation,  as  though  he  would  draw  them  hj  kind- 
ness, 

"Ispeak,"itc.  I  make  use  of  an  illustration,  taken 
from  familiar  every-day  life. 

"  A  covenant . . ."  The  idea  is  a  will,  or  testament ;  for 
such  an  instrument  admits  to  prospective  advantages  ;  and 
so,  the  blessing  promised  to  Abraham  M-as  to  come  after 
long  delay. 

"  Though  it  be,"  <tc.  Even  such  an  instrument,  if  duly 
and  legally  drawn  up  and  set  forth,  caimot  be  put  aside. 
How  much  less  the  solenm  promise  of  Almighty  God? 

,„  „     ^    4,    ,  16.   The  application  now  follows: 

16.  Now  to  Abraham  ^  ,       ^^  •        ^       ai      i 

and  las  seed  were  the  ^^^   made    a  promise   to   Abraham 
promises    made.      He  (^ee   ben.xv.,  xvii.)      He   repeated 
saith  not,  And  to  seeds,  that  promise  to   his  seed.      But    the 
as  of  many ;  but  as  of  Apostle   remarks,    that    the    word   is 

""^^^  ,^"^n^^  -V  ^''''^'  used  in  the  singular  number,  not  in 
which  IS  Christ.  .,        ,       i     -4.   •  *    u  t     *i  j    m 

the  plural;  it  is  not,  "to  th}^  seeds, 

but  to  "  thy  seed."  And,  by  that  use  of  the  singular  num- 
ber, the  holy  Apostle  declares  that  there  was  conveyed 
the  promise  of  the  Messiah. 

Here  may  one  indeed  exclaim,  "Tliy  testimonit'S  are 
wonderful."  For  in  the  mere  addition  of  a  letter,  in  the 
mere  grammatical  inflection,  is  indicated  that  ]\[ystery 
which  lay  eternally  in  the  thought  of  God.  Nothing  in 
Holy  Scripture  is  little  or  unimportant.  Nor  dare  we 
say,  of  any  part,  of  any  word  thereof,  that  we  fully  com- 
prehend all  that  it  means.  Oh  the  wonderful  Secrecy  and 
Keservations  of  the  Inspiring  Deity,  the  Holy  Ghost! 
Take  one  word  in  the  plural,  and  it  shall  express  a  tem- 
poral and  limited  fact,  true  only  of  men,  strangers  and 
pilgrims  here.  Yet  let  that  word  be  written  bur  in  the 
singular  form,  and  there  is  before  the  mind  a  AVonder 
passing  finite  thought,  a  Marvel  into  which  even  the 
angels  desire  to  look.     How  shall  we  pardon  the  shallow- 


EPISTLE   TO   THE   GALATIAJSTS.  43 

ness  of  modern  criticism  which  aifects  to  despise  these 
smallest  indications  of  meaning,  bccanse  they  are  so  small? 
Is  anght  of  God's  Word  small?  Is  there  not  significance 
in  e\^ry  letter,  and  in  each  detail  ?  And  \vi)..t  were  it  to 
ns,  to  have  had  more  of  these  inspired  con.ments  on  the 
phraseology  of  the  Old  Testament!  Who  would  have 
suspected,  or  have  ventured  to  suggest,  that  because  it 
saith  "  seeil,"  and  not  "  seeds,"  therefore  the  promise  de- 
sciibes  and  declares  the  Incarnate  Son  of  God  ? 
,^    .    ,,, .    T    „  lY.  The  thought  would  seem  to  run 

17.  Ana  this  I  say,     ,      '      •  ,     .    i     ^/-i         i  i    x'        4-1 

thatthQ  covenant,  that  thus:  Almighty  GoD,  loTig  belore  the 
was  confirmed  before  time  of  the  Mosaic  Law,  made  a 
of  God  in  Christ,  the  promise  to  Abraham,  to  the  effect, 
law,  which  was  four  ^|^^^  through  him,  and  through  his 
^Zf'Lrl.TZ  descendant,  salvation  sj.oufd  ,  be 
annul,  that  it  should  brought,  as  a  divme  and  gracious 
make  the  promise  of  gift,  to  all  mankind.  In  that  promise 
none  effect.  j^y  enfolded  the  hope  of  the  human 

race.  In  process  of  time,  hundreds  of  years  after,  there 
was  set  up  in  the  world  the  system  of  Jewish  Religion. 
But  that  system  could  not  have  been  a  necessity  for  men ; 
for,  since  it  was  local  and  limited,  if  that  were  the  chaimel 
of  salvation,  the  greater  part  of  the  world  must  have  been 
cut  off.  But  God's  promise  to  Abraham,  to  be  fulfilled  in 
the  Mission  of  Christ,  was  a  promise  to  all  mankind.^  Ko 
later  system,  however  or  for  what  purpose  soever  intro- 
duced, could  disannul  that  ancient  promise.  The  Mosaic 
system  could  not  then  have  been  intended  to  be  available 
to  men  for  their  justification:  it  was  but  an  episode,  a 
parenthesis ;  the  hope,  the  safety,  the  life,  were  in  the 
Great  Redeemer  the  promised  Seed,  in  whom  whosoever 
believeth  shall  live,  out  of  whom  there  is  no  salvation, 
and  having  whom,  no  man  hath  need  of  more. 

It  does  not  fall  within  the  scope  of  this  Commentary  to 
remark  on  the  difliculties  which  have  been  raised  respect- 
ing the  chronology  of  this  verse.  To  the  faithful  heai-t, 
th?s  is  a  matter  of  minor  importance;  we  know  in  whom 
we  have  believed.  Such  controversies  must  even  be  left^, 
to  those,  on  the  one  side,  in  whom  the  god  of  this  world 
hath  blinded  their  minds  that  they  believe  not ;  and,  on 
the  other,  to  the  defenders  of  the  faith,  who  labor  with 
pious  care  and  study  to  resolve  all  doubts  that  may  per- 
plex the  mind  on  such  questions,  and  whose  labors  have 


44:  COMMENTARY   ON   THE 

bccTi,  and  ever  shall  Lc,  blessed  by  the  God  of  truth.  "We 
proceed,  then,  to  the  spiritual  exposition  of  the  Apostle. 

18.   For  if  the  in-  ,18.     "The     inheritance....''     the 
horitanco  he  of  the  law,  blessings  that  were  had  in  view  in  that 
it  in  no  more  of  prom-  first  promise  to  Abraham, 
ise:  hut  God  gave  itio       ''  ]>e  of  the  Law  . . ."  come  to  man, 
Abrahain  by  promise,     ^g  ^j^^  j.^^^^^  ^f  obeying  the  Mosaic 

Law ;  if  that  system  be  the  ground  of  our  hope  of  grace 
and  salvation. 

"  It  is  no  more  of  promise ..."  A  new  arrangement 
must  have  been  made  ;  the  old  promise  must  have  been 
annulled ;  a  radical  change  must  have  occurred.  But 
this,  argues  the  Apostle,  could  not  be.  For  the  promise 
was  through  Christ,  and  through  none  else;  and  Christ 
and  the  Law  are  not  the  same,  as  they  who  had  left  the 
Law  to  follow  and  live  in  Christ  could  testify ;  and  the 
promise  cannot  have  been  broken. 

We  come  to  what  is  probably  the 

■^^'.t^'^^'^^*^^^tJ^^°  obscurest  passa";e  in  this  epistle:  and 
seriYWt  the  law ?   It  was        ,  ^         ^,     ,  v  ^.i  ,. 

added  because  of  trans-  ^f^  merely  so,  but  one  ot  the  most 
gressiuns,  till  the  seed  obscure  places  in  all  of  bt.  raul  s 
should  come  to  whom  writings.  It  commences  with  the 
the  promise  was  made ;  inquiry,  founded   on  what   has  been 

awrf /i  ;rrt«  ordained  by  ^„'i     t      „,i,„i.   ,^,„.,^^,„   +1,^,,    „...^   +1,^ 

,   .    .,    ,      1    .•  saicl,  io  What  purpose  tlien  was  tiie 

angels  in  the  hand  ot  a  t        i  i        ^       •.     •         n 

mediator.  -^aw  ?  or  why  was  it  given  ? 

Note,  now,  what  the  Apostle  says. 

It  was  not  the  Promise  ;  for  it  came  afterwards ;  it  was 
added. 

It  was  not  intended  to  be  permanent ;  for  it  was  but  for 
a  time,  "  till  the  Seed  should  come." 

It  was  not  ordained,  personally,  by  God  Himself,  but 
by  the  miiiistration  of  angels;  and  there  was  a  Mediator 
too,  viz.,  Moses,  to  represent  the  Israelites  ;  so  that  the 
idea  of  friendly  proximity  and  neighborhood,  as  between 
Goi)  and  Abraliam,  His  friend,  was  lost. 

Hence  may  be  seen  its  low  and  inferior  character; 
for  it  was  late  in  time,  it  was  transitory,  and  it  expressed 
an  alienation  bc'tween  God  and  Man.  It  was  not,  in  any 
wise,  ihe  Promised  Blessing,  and  could  not,  by  any 
reliecting  person,  be  mistaken  for  it. 

"Why,  then,  was  the  Law  given?  "Because  of  trans- 
gressions." 1st,  to  keep  the  Israelites  from  the  sin  of 
Egypt,  and  to  restrain  them  to  the  worship  of  the  one  true 


EPISTLE   TO   THE   GALATIANS.  45 

God,  from  which  they  had  been  led  astray.  2dly,  to  show 
them  what  is  sin.  3dly,  to  dispUiy,  by  the  sacriticial  sys- 
tem, the  great  guilt  of  sin.  4thly,  to  make  sin  to  abound, 
not  cansativel}^,  but  consecutively  (see  Rom.  v.  20).  Sthly, 
to  point  and  lead  mankind,  for  pardon  and  justification, 
out  of  the  Law,  and  towards  Him  that  should  come. 

And  this  was  a  temporary  arrangement,  "  till  the  Seed 
should  come,"  viz.,  Christ,  "to  whom  the  promise  was 
made,"  when  it  was  said  unto  Abraham,  "  in  thy  Seed 
shall  all  nations  of  the  earth  be  blessed." 

20.  This  is  a  verse,  the  true  mean- 
_  20  Nowamexliator  ^  ^-^f  ^hich,  one  may  be  pardoned 
IS   not   a  mediator   oi    n  ^  ^  •   •  .     i  "^  Vi 

one,  but  God  is  one.  f^^'  despan-mg  ever  to  know.  So  many 
interpretations  have  been  made,  that 
they  confuse  the  mind.  Some  suppose  the  indefinite 
article  to  be  rightly  used  :  others  think  that  it  should 
have  been  the  definite  article  or  the  demonstrative  pro- 
noun, and  that  the  mediator  spoken  of  is  Moses.  But  let 
one  rendering  of  the  verse  be  suggested,  though  with  great 
uncertainty  on  the  whole  subject.  In  verse  19  there  are 
two  notes  of  superiority  mentioned,  in  which  the  Promise 
appears  far  exalted  above  the  Law.  The  promise  passed 
directly  between  God  and  Abraham,  for  the  Lord  spake 
unto  him  as  a  man  speaketh  to  his  friend.  But  in  the  Law, 
1st,  there  were  angels  to  represent  the  Lord,  who  came 
not  personally ;  and  2dly,  there  was  a  mediator  to  repre- 
sent the  people,  who  could  not  approach  save  through 
him. 

Now,  "  a  mediator,"  argues  the  Apostle,  "  is  not  a 
mediator  of  one ;"  but  his  very  ofiice  argues  several  par- 
ties ;  and  these  jjarties  hostile ;  and  thus  there  appeal's  the 
sign  of  alienation  between  them.  "  But  God  is  one  ;"  i.  e. 
one  and  the  same,  unalterable ;  and,  therefore,  from  all 
the  discouragements  and  gloom  of  that  Law  which  was 
ordained  because  of  sins,  and  which,  in  every  part, 
bespoke  the  disjunction  of  God  and  Man,  we  must  return 
to  the  Ancient  Promise,  which  is  our  hope  and  the  hope 
of  all,  and  which  God,  who  is  One  and  the  Same,  yester- 
day and  to-day  and  forever,  stands  pledged  to  make  good 
to  the  whole  world. 

oi    r  +1.    1      *!,  21.  Is  there  then  any  inconsistency 

21.  Is  the  law  then  ,     ^  ^i       r  i    i.i       tj         •      » 

against  the  promises  of  between  the  Law  and  the  1  romise  i 

God?   God  forbid:  for  None   whatever;    and   the   proof  is, 


4G  COMMENTAICY    ON   THE 

if  there  Imd  been  n  law  that  tlic  Law  cannot  justify  ns.    TlierG 
givcMvhioh  coiild  have  ^^.^,,]j    j^.^,.^    j^^.^.^    .^^    ineonsisteiKtv 

iousness  should   have  l^t-tweon    them,    if      lie    Law,    when 
beea  by  the  law.  gi^'^"i  had   been  made  tlie  channel  (-1 

justification,  and  the  fountain  of  that 
spiritual  life  in  which  we  live  by  faith  ;  for  then  we  should 
have  found  it  impossible  to  reconcile  the  establishinent  of 
that  life-giving  system  with  the  promise  of  deliverance 
througii  a  single  individual  (for  this  i§  what  the  woid 
"  thy  ISeed"  implied).  But  this  is  not  the  case.  Riglit- 
eousness  is  not  by  the  Law :  it  is  by  the  Promise :  and  the 
Law  Avas  but  a  transient  arrangement,  fitted  to  do  its 
work  here,  and  intended  afterwards  to  disappear. 

22.  But  the  scripture  ,  22.  And  this  is  clear  from  the  fact 
hath  coucluded  all  uii-  that  the  Scriptures,  in  describing  the 
der  sin,  that  the  pro-  condition  of  nien  of  all  states  and 
mise  by  faith  of  Jesus  ranks,  speak  of  them  as  all  under  the 
Christ  imght  be  given  dominion  of  sin,  and  without  justifica- 
to  them  that  believe.       ^.  ,   ,.        '  ,,  -',.,.. 

tion  or  deliverance;   thus  exhibiting 

the  ancient  design  of  God,  and  confirming  the  approach 
of  the  promised  Mediator,  Jesus  Christ. 

OQ   Tj. «.  T.  <•      f  -^-u       23.  "  Before  Faith  came  . .  ."  before 

23.  But  before  faith   ,,  ^  v      ^      4.-        ^i  i    *•  vi 
came,  we   were    kept  the  system  of  salvation  through  faith 

under  the  law,  shut  up  of  Jesus  Christ  was  made  known  in 

unto   the  faitli   which  the  world. 

^^^*^^^  ■  ed  under  the  Mosaic  system,  which 

thus  served  a  temporary  purpose. 

"  Shut  up  unto,"  ifcc.  lieserved,  or  kept  therein,  await- 
ing the  coming  of  Christ,  and  the  commencement  of  the 
era  of  the  Gospel. 

-,     ™,       „        ,,         A  beautiful  figure:  the  old  system 

24.  Wherefore  the  ,  ,  -,  ^  .  ,  1  "  •. 
law  was  our  school-  was  what  a  pedagogue  is  to  boys;  it 
master  to  bring  us  restrained  them  of  their  liberty,  cor- 
unto  Christ,  that  we  rected  them  for  their  faults,  guided 
migiit  be  justified  by  them  to  tlie  knowledge  of  sin,  of  self, 

'•  and  of  God  ;  and  thus  prepared  them 

for  embracing  the  offer  of  salvation  through  Christ. 

25.    After  the  introduction  of  the 

25.  But  after  that  Gospel,  the  Jewish  system  is  needed 
faith  is  come,  we  are  ^„  i>,r,i.o 

no     longer     under    a        „^    t-,       .,         .   ^       i.\^  •    •^  t 

schoolmtster.  26.  lor  they  take  the  privilege  of 

26.  For  ye   are  all  sonship ;    they   come   of    age,    as    it 


EPISTLE   TO   THE   GALATIANS.  47 

the  ohildren  of  God  wei'e ;  thej  are  no  longer  under  the 
by  foith  in  Christ  Jesus    pedagOiTue,  but  at  larofc  m  the  Father's 

jofas t^fbee'n  Wp-  !«"-•  ^''^  Cjtholic  Clmrch 
tized  into  Christ  have    ,  In  verse  26,  the  subjective  coudi- 
put  ou  Christ.  tion  of  Justification  is  noted  ;  in  verse 

27,  the  instrumental  means. 

27.  "As  many  of  yon  as,"  &c.  An  expression  which 
the  Apostle  does  not  limit,  and  which  no  one  has  a  right 
to  contract.  It  is  universally  true ;  all,  as  many  as  have 
been  baptized,  are  members  of  Christ. 

28  There  is  neither  -^-  ^^  ^^  speaking  of  the  baptized. 
Jew  nor  Greek,  there  There  IS  among  them  no  distinction; 
is  neither  bond  nor  all,  b}^  that  Sacrament,  are  in  Clirist, 
free,  there  is  neither  and  Christ  in  them  ;  whatever  their 
male  nor  female :  for  g^x,  their  State,  or  their  antecedents, 
ye  are  all  one  m  Christ       59.   "  If"  is  equivalent  to  since,  as 

29.  And  if  ye  le  i^  Col.  iii.  1  ;  liom.  vi.  5,  &c.  Since 
Christ's,  then  are  ye  this  is  SO ;  since  ye  are  thus,  by  holy 
Abraham's  seed,  and  baptism,  as  by  an  instrument,  grafted 
heirs  according  to  the  ^^^^,^  Clirist;  since  ye  have  been  justi- 
promise.  g^^|  therein,  by  His  Grace ;  and  since 

ye  have  therein  received  the  Gift  of  that  spiritual  right- 
eousness which  formally  constitutes  justification;  there- 
fore, be  ye  sure,  that  this  is  the  very  blessing  which  was 
promised  to  Abraham  ;  ye  are  the  faithful  seed  of  the 
father  of  the  faithful,  and  ye  are  already  enjoying  the 
heirship  and  inheritance  under  that  promise  of  ancient 
time. 

(CHAPTER  IV.) 

It  is  a  peculiarity  of  the  style  of  S.  Paul,  that  a  word 
will  give  occasion  to  a  long  train  of  thought :  some  pass- 
ing expression,  which  we  might  have  overlooked,  we  pres- 
ently find  to  be  amplified  and  expanded  into  a  large  and 
fair  domain  of  wholesome  doc-trine,  the  one  idea  having 
suddenly  shot  into  full  maturity  ot  power,  and  proved 
itself  the  fruitful  parent  of  a  noble  progeny.  Thus,  e.  g., 
the  fourth  chapter  of  this  epistle  seems  but  an  enlai-gement 
of  that  expression  of  his  in  the  previous  chapter,  where  he 
has  likened  the  people  under  the  Law  to  children  under 
a  schoolmaster.  He  says  of  them,  that  until  they  came  of 
age,  they  were  in  the  charge  of  that  pedagogue ;  imply- 


48  COMMENTARY   ON   THE 

ing,  as  indeed  he  subsequently  asserts,  tliat  the  work  of 
the  said  schoohnaster  terminated,  and  must  terminate, 
upon  the  attainment  by  the  jjupils  of  full  age.  This  is 
the  figure,  Avliieh,  through  the  fourth  eluipter,  we  Und 
pursued,  entbrced,  and  dwelt  upon,  in  copious  ilhis- 
tration. 

And  note,  moreover,  that  hereinafter,  and  all  through 
what  remains  of  the  E})istle,  it  is  the  gift  of  the  ISjnrit,  even 
of  the  Holy  Ghost,  which  is  dwelt  upon  by  the  Apostle. 
This  would  seem  to  be  the  promised  blessing  to  which  the 
writer  has  referred  before.  For  Christ,  and  the  Spirit  of 
Christ,  are  practically  one.  If  any  man  have  not  the 
Spirit  of  Christ,  he  is  none  of  His.  And  by  one  Spirit  are 
we  all  baptized  into  one  B<»dy,  riz.,  into  the  Mystical  Body 
of  Christ,  the  Church.  The  holy  Apostle  is  speaking, 
throughout  the  argumentative  part  of  the  Epistle,  of  the 
Justification  of  the  sinner.  In  ascribing  it  to  faith,  he  has 
spoken  of  the  subjective  condition.  JN^ow  he  speaks  of 
the  efficient  agent,  the  Holy  Ghost. 

And,  that  we  may  know  these  things  the  better,  the  old 
Catholic  Theology  comes  to  our  aid ;  and  that  Divine  and 
admirable  science  teaches  us  how  we  should  understand 
these  darker  portions  of  the  "Word  of  God,  and  how  we 
may  connect  and  harmonize  the  statements  of  the  written 
word.  For,  we  are  taught  by  her,  that  after  God  Almighty 
had  created  man,  complete  and  perfect  as  to  mere  and 
pure  humanity.  He  did  superadd  and  annex  certain  gifts 
and  privileges,  not  naturally  and  necessarily  appertaining 
to  such  a  luiturc  as  o*rs.  In  the  possession  and  enjoyment 
of  these  gifts,  man  was  raised  and  elevated ;  and  tlierein 
consisted  his  perfection  as  made  to  be  in  the  Image  of 
God,  as  destined  to  immortality,  and  as  qualitied  for  future 
residence,  with  the  blessed  angels,  near  the  Throne  of  the 
Most  High.  This  was  the  true  sonship  of  men ;  and  this 
consisted  in  the  Presence  of  the  Spirit  of  God,  the  worker 
of  all  supernatural  powers.  But  by  transgression  man 
fell  into  the  bondage  of  the  oj^pressor.  He,  who  had  been 
the  child  of  God,  became  the  slave  of  Satan.  From  this 
condition,  the  Law  did  not,  as  by  an  instrument,  deliver 
him  :  nay,  "  it  was  added  because  of  transgressions  ;"  and 
its  object  was  to  show  to  him  the  misery  of  that  state  of 
bondage,  and  to  lead  him  towards  the  One  who  alone  had 
the  power  to  deliver  him.     This  was  the  schooling  of  the 


EnSTLK   '10    'IHK    GALATIANS.  49 

heir;  the  heir,  but  not  yet  the  possessor;  tlie  one  who  was 
to  be  made  a  nienibci-  of  Christ,  the  cliild  of  Goo,  the 
inheritor  of  the  Kingdom  of  Heaven.  Now,  when  Christ 
came,  whosoever  embraced  Him  and  His  promises,  was 
made  His  son  ;  he  came  into  the  inheritance  ;  the  son- 
ship,  the  adoption  by  the  Spirit,  even  the  Holy  Ghost. 
And  tiuis,  he  was  delivered  from  the  old  school,  and  the 
ancient  master;  he  was  a  minor  no  more;  he  was  come 
to  age  ;  and  all  the  possession  came  to  him,  through  the 
power  of  the  Holy  Ghost  uniting  him  to  Christ,  and, 
through  Christ,  to  God. 

It  is  to  these  divine  and  sacred  mysteries  that  the  fourth 
and  fifth  chapters  especially  refer.  Let  us  proceed  to  our 
particular  comment  upon  them. 

1.  is-ow  1  saj,   That  ^.^^.''"l^   previously    compared    the 
the  heir,  as  long  as  he  Mosaic  Law  to  a  pedagogue,  and  the 
is  a  child,  differeth  no-  Jewish  people  to  a  child,  he  pi-oceeds 
thing  from  a  servant,  more  fully  to  develope  that  thouirht. 
though  he  be  lord  of       u  ^^^  j  g.^.^, »    -^^   additio^i   to 

'  what  I  have  previously  asserted. 

"  The  heir .  .  ."  an  heir  to  an  estate. 

''  A  child  .  .  ."  a  minor ;  under  age. 

"  Differeth  nothing  from  a  servant:"  is,  like  a  servant, 
resti-ained  of  liberty,  and  limited  in  privileges  ;  has  free- 
dom, neither  as  regards  his  personal  actions,  nor  as  to  the 
administration  of  iiis  inheritance.  A  slave  has  nothing  of 
his  own  ;  so  also  an  infant  heir  is  as  though  he  had  nothing, 
though  the  whole  estate  prospectively  be  his. 

^    .       ,  "  Governors  .  .  ."  persons  appointed 

2.  But  IS  under  tutors  ^    n.^nage  the  estate. 

and  governors  until  the  ,,  tt     ^i  n    c          tt     -i    t        •         ^       i 

time  appointed  of  the  "Until,     &c.     Until  the  tmie  fixed 

father.  by  the  parent,  or  defined  by  law. 

3.  Even  so  we,  when  "  We  . .  ."  We  converts  from  Juda- 
we  were  children,  were  •-^^^.  in  distinction  to  "  ye,"  verse  6, 
m   bondage  under  the  U4.ini.-i              •    i       i    j 
elements  of  the  world:  where  the  Gentiles  are  intended. 

"  When  we  were  children  . .  .  when 
we  were  in  the  state  of  minors,  of  infant  heirs  mider  the 
LaM'  of  Moses. 

"  In  bondage  .  . ."  under  close  restraint. 

"  Under  ihe  elements  of  the  world  :"  the  Jewish  system 
is  meant,  which  contained  the  elements  of  piety,  and  the 
mere  rudiments  of  true  religion,  retained  therein  as  well 
for  the  Jews  as  for  the  general  advantage  of  mankind. 


5<'  COMMF.NTARV    OX    THR 

Tlioy  "  were  in  bondage ;"  under  a  servile  fear,  as  it  were, 
iinder  that  system. 

.    „  ,    ,      ,,    ,  ,        4.  "The  time...."  the  day  when 

4.  Hut  when  the  ful-   .!•••.  .    .i      /•  ■> 
noss  of  the  time  was  V'^^"*  minority  was  past,  the  time  de- 
come,  Clod  sent  forth  lined  by  God,  wlieii  the  lull  hlessinaf 
his    Son,    made    of  a  should  be  poured  out  u])on  the  world, 
woman,    made     under        u  GoD  sent  fortli  His  Son  .  .  ."     The 

"       '  eternal  Generation,  of  course,  is  not 

intended ;  but  that  time  when  "  lie  was  conceived  of  the 
Holy  Ghost,  Born  of  the  Virgin  Mary." 

"  Made  of  a  Woman  .  . ."  For  "  the  Son,  wliieh  is  the 
AVord  of  the  Father,  begotten  from  everlasting  of  the 
Father,  tlie  very  and  eternal  Got>,  and  of  one  substance 
with  tlie  Father,  took  Man's  nature  in  the  womb  of  the 
blessed  virgin,  of  her  substance;" 

"  Deum  de  Deo,  Lumen  de  Luniine, 
Gestant  Puellto  viscera,"' 

Tlie  First  Adam  was  created,  by  direct  act  of  Divine 

Power.  The  second  Adam  was  not  created,  but  made  of 
the  substance  of  Mary,  by  the  operation  of  the  Holy 
Ghost. 

'•  Made  under  the  Law."  Formed,  thus,  and  of  His 
own  free  will,  subject  to  the  Law  of  Moses :  not  so  by 
necessity,  since  He  was  the  Lord  of  that  Law,  as  of  all 
else.  And  yet,  although  above  the  Law,  He  was  willing 
to  be  circumcised,  to  be  presented  in  the  Temple,  to  be 
examined  by  the  Dt>ctors,  to  keep  the  Feasts  and  Kites. 

5.  To  redeem  them  from  their  state 

5.  To  redeem  them  of  leijal  minoritv,  and  to  admit  them 
that  were  under  the  t,,  j]^-  f,,]}  state  of  heirs  in  possession 
law,  that  we  miifht  re-      -•  ^i     • 

ceive  the   adoption  of  '>*  their  own.  ,  .  ,     , 

sons.  6.    He  has  been    speaking  of  the 

6.  And  because  ye  Jews,  his  countrymen,  as  the  use  of 
are  sons.  God  hath  sent  the  pronoun  of  the  lirst  person  plural 
tj^rth  the  Spu-it  of  his  gj^^^^^,^  jj^  jj^^,  ,^j^  ^^^  g^^  ^,j.^^. 
bon  into  vour  liearts,  ,  ,  ,,  ,-  "-  i  •  '  . •  i 
crying,  Abba,  Father,     the  privilege  ot  sonsliip  was  conterred 

on  tlie  Gentiles  also.  "  We,"  before; 
now  "  ye"  also.  "  Ye  are  sons,"  with  us :  ye,  too,  have 
received  the  adoption. 

"  Sons  of  God.  Adults,  and  .already  attained  to  major- 
ity ;  although  ye  had  never  been,  like  us,  in  that  state  of 
pupilage  under  the  old  system. 


EPISTLE   TO  THE   GALATIAN8.  51 

"  The  Spirit  of  His  Son  :"  compare  iii.  26,  27.  It  is  in 
baptism  that  we  are  znade,  after  that  new  and  living  way, 
children  of  God  ;  and  it.  is  the  Holy  Ghost,  who  acts  as 
the  Efficient  Cause  in  tiiat  divine  sacrament. 

"  Abba,  Father."  The  first  word  of  the  Lord's  Prayer. 
By  sanctifying  grace,  the  Spirit  of  God  is  united  to  the 
soul  of  man  ;  and  thereupon,  with  filial  love  and  desire, 
the  soul  cries  unto  God,  as  to  a  most  dear  Father. 

The  son  of  the  Living  God,  as  having  put  on  Jesus 
Christ,  the  consubstantial  Son  of  God,  in  baptism.  The 
son  of  the  Living  God,  as  having  received  the  Spirit  of  the 
Son  of  God  into  the  heart,  in  Baptism,  in  Confirmation,  in 
the  devout  reception  of  the  Holy  Communion.  Abba, 
Father !  the  voice  of  the  child,  the  voice  of  faithful,  long- 
ing love.  As  a  devout  writer  exclaims :  "  Abba,  Pater  ! 
quando  te  videbo,  quando  te  fruar,  quando  te  fruens 
tecum  unus  ero !" 

7.  Wherefore  thou  '^^  ^^  ^^  intended  by  all  this  to  show 
art  no  more  a  servant,  to  the  Galatians  the  folly  of  reverting 
but  a  son;  and  if  a  son,  to  the  old  puerile  condition  in  which 
then  an  heir  of  God  the  Jews  found  themselves  under  the 
through  Christ.  Mosaic    System.      They   were   sons; 

they  were  heirs ;  heirs,  adult,  and  free,  and  having  already 
entered  on  the  fruition  of  the  inheritance  in  the  gift  of  the 
Holy  Ghost. 

8."  Howbeit  then,  ^-.^he  reference  is  to  the  former 
when  ye  knew  not  condition  of  these  Christians  of  Gen- 
God,  ye  did  service  tile  origin.  "  '1  hen,"  in  your  former 
unto  them  which  by  state;  ''when  ye  knew  not  God,"  the 
nature  are  no  gods.      ^^.^^^  ^^^  ^^^i^^  ^j^^  Creator  of  Heaven 

and  Earth,  the  Eternal  Deity ;  ''  ye  did  service"  to  ic|ols, 
to  stocks  and  stones,  to  devils  under  semblance  of  divini- 
ties. And  in  all  this,  ye  were  excusable ;  God  had  mercy 
on  you  because  ye  did  it  ignorantly.  "  But  now,"  the 
9.  But  now  after  ^^^e  is  altered ;  "  ye  have  known 
that  ye  have  known  GoD,"  by  the  preaching  of  His  word  ; 
God,  or  rather  are  ye  have  embraced  the  offer  of  salva- 
known  of  God,  how  ^ion  through  Christ ;  nay  rather,  '*  ye 
w:aK-;yf:Sar.%t  r  known°ofGod,"  belived  by  Him, 
ments,  whereunto  ye  the  conscious  recipients  of  His  unfail- 
desire  again  to  be  in  ing  mercies.  ''  How  turn  ye,"  there- 
bondage?  fore,  at  such  a  time  and  from  such  a 
point  of  advance,  to  the  first  elements  of  Jewish  infancy, 


52  COMMENTARY    ON    i  HE 

"to  the  weak  and  be<rij;arl3' elements,"  tlie  profitless  rites, 
the  unedilyiiii;  ]>ractic-fs,  the  effete  and  ]>owerlePs  formali- 
ties of  a  reli<j;ion,  to  ■svhieli,  by  some  wonderful  jjerveree- 
ness,  "  ye  desire,''  ye  have  set  your  hearts  on  being  brought 
in  bondage  ? 

"  Weak  .  .  ."  as  having  no  power  to  justify. 

"  Beggarly  .  .  .  ."  as  containing  no  riches  of  Divine 
Grace,  and  unable  to  bestow  any. 

,„  „     ,  ,  10.    He  marks  the  extent  of  their 

10.  Ye  observe  days,    i  .  .i         i      i    v  ii 

and  months,  and  times  departure:  they  had  by  sudden  inl- 
and years.  puise,  entei'ed  with  characteristic  zeal 

11.  I  am  afraid  of  on  the  more  striking  observances  of 
you,  lest  I  liave  be-  the  Law,  and  such  as  suited  best  their 
stowed  upon  you  labor  ^^^^^^    ^^^^^       u  p^ys,"   as,   e.  a.,   the 

6ai)baths ;  "  months,"  as,  e.  g.^  the  new 
motms ;  "  times,"  as  Passover,  Pentecost,  and  the  like  ; 
"  years,"  as  the  seventh  of  remission,  and  the  fiftieth  of 
Jubilee.  From  all  this,  we  may  see  how  deep  and 
thorough  had  been  the  work  of  perversion  undertaken  by 
the  Judaizing  teachers  in  Galatia. 

12.  Brethren,  I  be-  ,P:  "  ^f'  ^\  ^.^^^  '  '  '"  ^^  free  from 
seech  you,  be  as  I  am;  all  these  legal  letters  as  ye  see  me  to 
for  I  am  as  ye  are  :  ye  be. 

have  not  injured  me  at       "  J  am   as  ve  are."     Doubtless  we 
ought  to  read,  "  I  was  as  you  are  ;"  I 
used  to  be  no  less  jealous  of  all  these  things ;  imitate  me 
in  my  abandonment  of  them. 

"  Ye  have  not  injured  me  at  all."  As  much  as  to  say: 
Do  not  ascribe  my  words  or  my  conduct  to  any  angry 
feelings  on  my  parr. ;  ye  have  done  me  no  w'rong  before 
this,  that  I  should  resent  it.  On  the  contrary,  "ye  know" 
13  Ye  know  how  (^erse  13)  "how  that  through  intir- 
through  infirmity  of  the  ""^^J  of  the  flesh,"  with  great  difficul- 
flesh  I  preached  the  ties,  and  at  great  personal  dipadvan- 
gospel  unto  you  at  the  tage,  I  appeared  among  you  at  first  as 
^^^^-  an  Apostle.     But   this   did  not  pre- 

judice my  case ;  on  the  contrary,  ye  despised  me  not,  nor 
rejected,  but  with  enthusiastic  delight  received  the 
Apostle  as  indeed  a  messenger  from  heaven,  or  as  though 
it  had  been  the  Lord  Himself.  Here 
14.  And  my  tempta-  ^crain  we  see  the  characteristic  impul- 
tion  which  was  in  my     P  ,.  ^,       /,    i    ^.  li 

flesh  ye  despised  not,  Riveness  of  the  Galatians,  as  well  as 
nor  rejected;    but  re-  their   flckleness.     For   the    reception 


EPISTLE   TO    THE   OALATIANS.  53 

ceived  me  as  an  angel  which  they  gave  to  him  was  by  this 
JesS"'^'  '''''  ^^  ^^'"'*  *""*^  well-niirli  forgotten,  and  all  the 
^15^' Where  is  then  the  enthu^asni  had  been  transferred  to 
blessedness  ye  spake  tlie  heretical  teachers ;  altliough  at 
of?  for  I  bear  you  tirst  he  had  been  dearer  to  them  than 
record,  that,  if  it  had  their  own  eyes. 

?;..,.  possible  ye  would  ^q  ^j^^  alienation  from  him  is 
have  plucked  out  your   n    ■,.      ■,  ..         i        t        i       »  i 

own    eyes,    and    have  leelmgly  reterred  to  by  the  Apostle, 
given  them  to  me.  17.  "They  .  .  ."  the  false  teachers 

16.  Am  I  therefore  who  had  appeared  amono-  them, 
become    your    enemy,        u  Zealously  affect  you^.  .  ."  profess 
because  I  tell  you  the  „„       .  i-  "'      i        i  ,.^ 

^j.yjjj  2  •'  an  extraordinary  care  and  zeal  tor  your 

17. '  They   zealously  spiritual  welfare, 

affect    you,     hut    not  ''  But  not  well  .  .  ."  but  it  is  not  a 

well;  yea,  they  would  true  and  salutary  interest, 

exclude    you,   that   ye  a  They  would  exclude  you  .  .  ."  i.  e., 

might  aftect  them.  ^          , ,   -^                   .          ,^   *,       .            ,. ' 

18.  But  it  is  o-ood  to  i^'om  the  communion  oi  the  Apostolic 

be    zealously   affected  body,  and  from  all  the  blessings  and 

always  in  (i^ good  thinff,  jDrivileges  of  the  Church. 

and  not  only  when  I        u^hat  ye  might  affect   them " 

am  present  with  you.  ^j^^-^.  ^^-/^^  ^^P^^  ^^^  ^^^^^j^  ^j^^  p^^^^^^ 

to  themselves,  and  draw  them  off  from  S.  Paul,  that  they 
might  thereby  attain  to  the  benefits  proposed  by  seliish- 
ness  and  personal  interest. 

18.  The  verse  contains  an  exhortation  to  zeal,  to  earnest- 
ness, to  wise  discretion,  and  to  constancy ;  all  most  neces- 
sary for  such  a  class  of  minds  and  tempers  as  those  whom 
he  was  addressing. 

19.  My  little  chil-  l^-  "  ^^J  kittle  children."  A  very 
dren,  of  whom  I  travail  tender  and  affectionate  appeal,  ren- 
in birth  again  until  dered  appropriate  bv  the  relations 
Christ  be  formed  in  which  had  formerly  subsisted  between 
^''20.  I  desire    to  be  liimself  and  these  people. 

present  with  you  now,  1  travail  again  .  .  ."  _  The  Apostle 

and  to  change  my  had  once  endured  the  pain  and  anxiety 
voice;  for  I  stand  in  of  spiritual  parturition  on  their  ac- 
doubtofyou.  count,    when    he    at    the    first    time 

preached  the  Gospel  to  them.  Now,  in  anxiety  for  their 
spiritual  safety,  he  was  enduring  for  the  second  time  those 
pangs. 

20.  "  I  desire  to  be  present  ..."  I  wish  that  it  were 
in  my  power  to  be  with  you  :  "  and  to  change  my  voice," 
to  adapt  my  teachings  and  my  arguments  to   the  actual 


54  COMMENTARY    ON   THE 

condition  of  your  minds,  whatever  it  may  be  ;  this,  how- 
ever, I  c-annot  do,  "for  I  stand  in  doubt  of  you;"  I  am 
not  as  well  informed  as  1  wish  that  I  were  eoncernini;  the 
nature  or  the  extent  of  your  errors,  and,  therefore,  what  I 
say  may  after  all  fail,  in  a  measure,  of  its  effect. 

Here  follows  one  of  the  most  cliar- 

21.  Tell  me,  ye  that  aeteristic    and    beautiful  passages  of 
desire  to  be  under  trie    , i  i     i  •  ,i         rr\  -^  i\ 
1,...  ^.„..,  .f  1  ....  o>^  the  whole  epistle.     Ihe  writer,  alter 
law,  do  ye  not  near  tlie           .                 i                                      '     , 
law?                              haviiio-  used   towards  them  the    lan- 

22.  For  it  is  written,  guage  as  it  were  of  maternal   tender- 
that  Abraham  had  two  ness  and  affection,   now  changes  his 
sons    the    one    by    a  jj^anner,  and  addresses  their  intellects 
bondmaid,    the     other         31  .    x>       m  1 
by  a  free  woman.  ^^^^  reasons  by  an  argument,  lorcible 

indeed,  but  entirely  removed  from  the 
province  of  all  common  discussion,  and  having  a  purely 
mystical  and  symbolical  cast.  The  words  of  the  text  shall 
first  be  expounded  ;  and  afterwards  a  general  illustration 
and  comment  on  the  whole  passage  will  be  made. 

21.  "  Tell  me  . .  ."  Give  ear,  lend  attention,  and  respond, 
ye  Galatians. 

"  Ye  that  desire,"  &c.  Ye  who  have  this  passionate 
proclivity  for  recourse  to  the  ancient  system  of  Moses. 

"Do  ye  not,"  ttc.  Will  you  not  learn  the  lesson  which 
that  system  itself  conveys?  For  it  is  the  Law  which  shows 
its  own  inadequacy  and  incapability. 

22.  "  For  it  is  written  .  .  ."  For  you  know  the  Old 
Testament  history  about  Abraham  and  his  two  marriages. 

"A  bondmaid  .  .  ."  llagar;  "a  free  woman  .  .  ."  viz., 
Sarah. 

OQ    n„f  \.^  .-7^».,..       23.    "He   who   was  of  the   bond- 

23.  liut  he  wfio  was  ,,    t  1  ^       a  \  i-i.        ^1 
of  the  bondwoman  was  woman,_     Ishmael;    "born    alter    tlie 

born  after  the  flesh;  flesh,"  z.  6'.,  in  the  ordinary  course  of 
but  he  of  the  free-  nature,  of  a  young  and  vigorous 
woman  M)«.y  by  promise.  Ionian.  Isaac,  on  the  other  hand, 
contrary  to  the  laws  of  nature,  and  out  of  time,  of  a  super- 
annuated person,  who  had  not  the  power  of  maternity  ; 
born  of  her  in  completion  of  a  divine  promise  to  that 
effect. 

24.    "  "Which   things   are   an    alle- 

24.  Which  things  are  gory  ..."  i.e.,    these    circumstances, 
an  allegory :  for  these  |,csides   their  character  as  real  histor- 
are  the  two  covenants:    .      ,  <.     ,  1     .         j    •     ^i  1 
the  one  from  the  mount  ^cal  facts,  were  designed,  in  the  order 
Sinai,  which  gendereth  of  God's  Providence,  to  display,  in  a 


iriSlLE   TO   THE   GALATIANS.  OJ 

to  bondage,   wuich   is  symbolical  way,  the  purposes  vvliicli 
Agar.  lie  had  in  thought  towards  mankind. 

"  For  these  .  .  ."  these  two  marriages,  or  these  two 
wives,  represent  the  okl  and  new  covenants ;  the  old,  made 
on  mount  Sinai,  which  is  the  System  of  the  Law,  and  is 

represented  by  Ilagar. 

25.  "For  this  Agar,"  &e.  This  per- 

25.  For  this  Agar  IS  jj  mystically  signiHes  the 
mount  8mai  m  Arabiis  ^,."  .  »t-..  ^  ■•  ,/.  ^k.,j.  „,i,;,,i, 
andanswerethtoJeru-  Smaitic  Dispensation;  that  whicl 
salein  which  now  is,  comprehends  the  people  ot  Israel 
and  is  in  bondage  with  under  the  legal  bondage,  restrained 
her  children.                  ^y  ordinances,   and   kept    under  the 

terror  of  punishment.  ^ 

26.  This  verse  begins   elliptically ; 

26.  But  Jerusalem  ^^,g  ,,j^jgt;  understand'it  thus  :  "  While 
which  is  above  is  free  g.^^.^j^  corresponds  to,  or  mystically 
which  IS  the  mother  01  ,i  ni.,..,  l,  ,^+'  niH-^t  tlw. 
jjg  j^H  represents,  the  (Jliurch  ot  Cnri&t,  tlie 

27.'  For  it  is  wa-itten,  New  Covenant,  the  celestial  Jeru- 
Rejoice,  thou  barren  salem,  the  Catholic  Parent  of  unnum- 
that  bearestnot;  break  i^j^j.pj  children  ;  to  which  Communion 
Sa£  .Sfr'tlS  applies  the  propheey  of  baiah  here 
desolate      hath     many   quoted. 

more  children  than  sJie  Thus,  having  briefly  commented 
which  hath  an  hus-  qjj  ^\^q  words,  as  they  lie  in  our  text, 
'^and.  •^.  jg  ^gx^  Ijj  order  to  give  a  clear  and 

full  exi)Osition  of  their  meaning. 

The  circumstances  of  the  Marriages  of  Abraham  are 
well  known  to  all  devout  readers  of  the  word  of  God.  He 
had  two  \vives ;  the  one  of  them  Hagar,  a  maid-servant, 
.  youthful,  and  in  the  full  force  of  womanhood  ;  the  other 
Sarah,  who  at  the  time  of  the  events  here  spoken  of,  wus 
past  the  hope  of  ofltspring.  The  bond-servant  brought  him 
a  son,  in  the  natural  order  of  life  ;  but  the  child  was  a 
child  <  .f  servitude,  like  the  mother.  While  the  freewoman, 
the  wife  properly  so  called,  became,  by  Divine  interven- 
tion, a  parent,  and  to  her  child,  the  true  heir,  were  the 
promises  of  God  fulfllled. 

These  events  were  all  vehicles  of  heavenly  and  super- 
natural truth.  The  two  marriages  represented  two  cove- 
nants, made  between  God  and  the  children  of  men.  I  he 
two  wives  represented  two  Churches.  The  two  children 
represented  two  races  of  human  beings.  The  marriage 
between  Abraham  and  Hagar  represented  the  Old  Legal 


56  COMMENTABT    ON    THE 

Covenant  inanguiated  on  mount  Sinai,  between  God  in 
the  majesty  of  His  boverei<i;n  dominion,  and  the  people 
who  stood  afar  oii",  and  trenililcd  at  the  sound  of  His  voice. 
Ila^-ar  represented  ihe  ancient  Church  of  Israel,  the 
Church  of  legal  seivitude.  Llnnacl  re])resentcd  the 
Hebrew  I'ace :  they  \vei*e  the  lineal  descendants  of  Abra- 
ham after  the  flesh;  and  in  their  Ilitual  System  they  nvci'O 
held  in  Viondaj^e,  1st,  as  not  bein^  permitted  in  any\vi?e 
to  mingle  with  the  nations  of  tlie  world,  and  2dly,  as 
knowing  of  no  sufficient  expiation  and  atonement  for  the 
sin  of  wiiich  their  sei-vices  attested  the  heinousness  in  the 
tight  of  Goix  On  the  other  side  of  the  picture,  the  mar- 
riage between  Abraham  and  Sai'ah  I'cpresented  tiie  new 
and  later  Covenant  between  Goi)  and  Men  in  the  Person 
of  Jesus  Christ,  wherein  He  appears  among  them  a& 
among  brethren  and  ecpials,  and  unites  them  to  Himself 
in  the  intimate  relationships  of  free  communion.  Sarah 
represents  the  Catholic  Chui-ch,  in  which  the  s<^^»nl  is  set 
forever  free  from  the  old  rites  and  ordinances  of  that  legal 
bondage,  and  in  which,  by  the  gift  of  the  Holy  Spirit  and 
the  grace  of  God,  the  convert  is  delivered  froui  wrath,  and 
has  the  power  of  a  new  life  unto  righteousness.  Isaac 
represents,  in  like  manner,  tlie  Christian  race,  which  are 
born  not  of  blood,  nor  of  the  will  of  the  flesh,  nor  of  the 
will  of  man,  but  of  Gon ;  the  many  brethren  whereof 
Christ  is  styled  the  "  Urst-born ;"  the  children  of  the  new 
covenant,  standing  in  that  glorious  liberty  of  the  sons  of 
God.  This  is  the  allegoi'ical  sense  of  the  narrative  ;  and 
its  applications  are  i)laiii.  For  the  Apostle  would  thereby 
show  the  Galatians,  how  much  better,  how  much  higher, 
how  much  nobler,  is  the  state  of  the  Chi'istian  than  tiiat 
of  the  Jew ;  and  he  would  thereby  expose  the  folly  of 
preferring  the  latter  state  to  the  former,  since  that  is,  in 
effect,  to  love  servitude  rather  than  freedom,  and  to  choose 
the  place  of  the  bondman  rather  than  that  of  the  son  and 
heir  in  the  house  of  the  Lord.    Thereupon  follow  the  three 

28.  Now  we  breth-  conclusions,  or  api»lic4itions ;  the  first 
ren,  a/  Isaac  was,  are  (verse  28),  that  tiie  Christians  are  tlie 
the  cUildreu  of  pro-  true  heirs  of  that  earliest  promise 
mise-  made  to  Abraham,  and  that  the  Jews 

29.  Hut  as  then  he  .^,.^  ,^,,^  j,,^.  inheritors  thereof;  just  as 
that  was  born  aiter  tlic   ^  ,  ,  ,.  i        i-^         t 
flesh    persecuted    him  Isbniael    was    preferred    after    Isaac. 
that  was  born  afUir  iho  2dly   (verse  20),  that  these  relationa 


EPISTLE   TO   THE   GALATIANS.  57 

Spirit,  even   so  it  is  had  led  to  hatred  and  hostility  on  the 

^VI\t       .^   ^        1   .  P'T'i't  of  the  Jews  towards  the  Churcli, 

30. iSJeverthelesswhat  i-  i  •  i     i    j.     j         j  i      ^-i-i.      i 

saith  the  scripture?  ti'oni,wliicli  hatred  and  hostility  he 
Cast  out  the  bondwo-  was  personally  suffering,  who  thus 
man  ami  liersou:  for  defended  himself  and  argued  his  cause 
tlie  son  of  the  bond-  before  them.  3dly  (verse  30),  that 
woman  shall  not  be  ^j^^  j  ^^^  j^^^  |^  rejected,  as  a  cor- 
heir   with   the   son   of  ,     i      i  ^  ,^     •    "^  ^■    •  ^ 

the  freewoman.  porate  body,  and  their  religious  system 

removed,  while  tlie  true  inheritance 
was  in  the  Catholic  and  Apostolic  Church, 

But,  before  concluding  this  review  of  the  allegory,  let 
the  attention  of  the  reader  be  called  to  the  mere  fact  that 
it  is  here  before  us ;  and  let  him  consider,  from  this 
instance,  how  he  should  accustom  himself  to  read  the 
Scriptures  of  God.  An  Apostle  has  told  us,  that,  beneath 
the  historic  surface  meaning  there  may  and  do  lie  deep 
veins  of  richest  ore,  in  the  mystical  sense  and  intention  of 
the  narrative.  A  case  like  this  is  a  key  to  the  whole  vast 
treasure-house.  Paul  hath  led  the  way  ;  let  us  follow.  Let 
us  not  hear  the  vain  and  commonplace  suggestions  of  dull 
brains ;  but  rather  let  us  launch  forth  freely  and  fearlessly 
upon  that  mighty  sea.  The  few  explanations  wdiich  the 
sacred  writers  have  given  us,  suggest  to  us  the  attempt  to 
make  discoveries ;  if  they  had  continued  to  allegorize,  as 
thus,  what  glorious  wealth  of  good  might  they  not  have 
left  us  I  The  word  of  God  is  a  deep  place,  so  deep  that 
none  can  see  to  the  bottom ;  but  they  are  not  to  be  blamed 
who  look  into  it  far  and  long,  and  tell  us  what  they  see,  or 
think  they  see. 

How  beautiful  is  all  this  !  How  that  which  is  to  the 
vulgar  eye  but  a  commonplace  history,  gleams  fortii  upon 
the  instructed  view,  a  sign  of  the  marvellous  providences 
of  the  everlasting  God!  "Who  should  have  thought  of 
Hagar  and  Islimael,  of  Sarah  and  of  Isaac,  under  these 
grand  aspects?  Or  who  would  have  suggested  such  a 
lesson  from  their  histories,  or  who  would  have  deduced 
such  sublime  truth  from  their  fortunes,  had  not  the  Apos- 
tle declai-ed,  by  the  inspiration  of  the  Holy  Ghost,  that  it 
was  even  so  with  them?  Yet  were  their  lives  prophetic. 
Hagar,  like  the  lone  and  solitary  Sinai,  set  as  a  tenant  of 
the  wilderness,  for  storms  to  roll  around  its  mournful  top, 
for  the  hand  of  the  Lord  to  afflict  its  trembling  sides ; 
familiar  with  Him  indeed,  but  with  Him   in    His   terrors 


58  COMMENTAEY    ON    THE 

and  in  Ilis  wrath,  not  in  His  wacc  and  His  mercy.  l>ut 
Sarah  is  tliu  Jt-nisalein  whicli  is  abovu;  which  is  free; 
which  is  tlie  I'liiittui  mother  oi"  the  Faitlifuh  She  aiiswer- 
eth  to  Jerusuleiii ;  and  Jerusalem  is  the  Church,  the  Jhide 
of  Cin-ist.  Here,  then,  in  the  ancient  Scripture,  is  the 
living  type  of  that  holy  city,  New  Jerusalem,  seen  of  the 
evangelist-prophet  coming  down  from  God  out  of  Heaven, 
prepared  as  a  bride  adorned  for  her  husband  ;  and  here 
tlie  Temple  Songs  do  blend  with  those  of  the  Cathedral. 
For  in«the  former,  they  sang — 

"  Jerusalem  is  built  as  a  city  that  is  at  unity  in  itself. 
O  pray  for  the  peace  of  Jerusalem  ;  they  shall  prosper 
that  love  thee." 

While  W'e  in  our  day  prolong  the  words  in  our  hymns : — 

"  Coelestis  urbs  Jerusalem, 
Beata  pacis  visio, 
Quaa  celsa  de  viventibus 
Saxis  ad  astra  tolleris 
Spousajque  ritu  cingeris 
Mille  augelorum  millibus." 


Or  again: 


"  Jerusalem,  my  happy  home, 
Name  ever  dear  to  me ! 
Wlien  shall  my  labors  have  an  end, 
In  joy,  and  peace,  and  thee?" 


(CHAPTER  V.) 


Tills  chapter  may  be  regarded  as  an  application  of  what 
has  been  said  in  the  two  preceding  ones.  The  Apostle 
having  proved  that  the  observance  of  the  Jewish  Law  is 
not  necessary,  and  that  the  Church  occupies  a  position 
incomparably  higher  and  better  than  the  old  Synagogue, 
now  exhorts  his  hearers  to  a  fulfilment  of  their  duties,  to  a 
realization  of  their  privileges,  to  a  perseverance  in  their 
holy  calling.  The  whole  line  of  thought,  to  the  end  of  the 
Epistle,  is  simple  and  clear  ;  and  what  is  especially  charac- 
teristic in  it  all  is  this:  that  the  gift  of  the  Holy  Ghost  is 
dwelt  upon,  as  that  in  which  the  ancient  promises  have 
been  fulfilled  to  believers,  and  that  upon  the  said  gift,  as 
actually  made,  are  founded  the  earnest  exhortations  to 
newness  of  life. 


EPISTLE  TO  THE  GALATIAN8.  59 

1.  Stand  fast  there-  1.  "The  liberty:"  a  liberty  from 
fore  iu  the  liberty  ^j^g  ^j^j  Mosaic  system ;  for  that  was 
wherewith  Christ  hath  ^  ^q^^]^Iq  servitude;  1st,  in  respect  to 
S'%uLn5:d'tain  the  inrmmerable  rites  and  ordinances 
with  the  yoke  of  boud-  which  the  Jews  had  to  tultil ;  ana 
age.  ^dly,  because  under  it  there  was  no  - 

true  expiation  for  sin,  nor  any  gift  of  God's  grace  for  the 
attainment  of  that  righteousness  without  which  no  man 
nuiv  see  God. 

Kemark  also  that  the  Liberty  of  tlie  Christian  condition 
does  not  consist  in  freedom  to  do  as  we  like,  but  in  the 
power  to  serve  and  obey  tlie  Lord.  Freedom  consists  in 
the  power  to  do  wliat  is  right,  and  what  is  for  our  advan- 
tao-e.  It  is  the  Devil  who  infringes  this  liberty ;  and  sin 
is^the  real  tyrant.  AVe  can  only  be  free,  by  servingour 
true  Master,  even  God.  License  to  follow  our  own  desires, 
would  be  bondage  seven  times  more  rigorous  ;  the  very 
name  and  idea  of  freedom  would  be  lost.  So  that  "  the 
liberty  wherewith  Christ  hath  made  us  free,''  is,  in  reality, 
our  condition  as  members  of  the  Catholic  Church  ;  defend- 
ed within  her  walls  and  bulwarks  from  the  attack  and 
onslaught  of  the  foe;  strengtliened,  by  her  Sacraments, 
with  the  grace  whereby  we  fulhl  all  righteousness ;  secur- 
ed, by  humble  reception  of  her  creeds,  from  the  paths  of 
intellectual  error ;  held,  in  obedience  to  her  moral  pre- 
cepts, in  that  straiglit  and  narrow  way  which  leadeth  unto 
life.  This  is  the  ideal  of  Christian  Liberty  :  the  being 
protected  from  falsehood,  whether  Litellectual  or  Moral, 
and  the  being  enabled  to  know,  to  love,  to  follow,  to  abide 
in,  the  Eternal  Truth  of  God. 

"The  yoke  of  bondage"  is  the  ancient  System  of  the 
Jews'  Religion. 

2.  Behold,  I  Paul  say  2.  The  Apostle  now  states  three 
unto  you,  that  if  ye  consequences  which  would  toUow  on 
be  circumcised,  Christ  their  persisting  in  the  J udaizing  error, 
shall  profit  you  noth-  u  gehold,  I  Faul."  This  is  the  voice 
^^^-  of  authority.    See  Acts  xv.  1.    He  con- 

tradicts directly  what  those  false  teachers  had  asserted. 

"If  ye  be  circumcised,"  &c.  As  much  as  to  say:  It 
ye  insist  on  receiving  circumcision,  as  a  form  of  obliga- 
tion, ye  cut  yourselves  off  from  Christ:  for  that  is  to  turn 
away  from  Him,  as  though  He  were  not  sufficient  ior 
you. 


GO  COMMENTARY    ON   THE 

3.  Furl  testify  agaiH  3.  This  is  the  next  of  those  conse- 
to  every  man  tliut  is  qnonces  nilerred  to.  lie  is  probubly 
circiuiK'ist'd,  that  Ik-  is  tmsweriii^  some  who  had  said,  that 
a  debtor  to  do  the  they  did  not,  ill  receiving cii'cuincisiun, 
whole  law.  |jj„^j  themselves  to  the  whole  system  of 
which  it  was  the  initiatory  rite.  He  rej)lies:  if  yon  accept 
a  pait,  you  must  take  all;  you  will  be  counted  as  Jews, 
and  dealt  with  accoidin<^ly.  You  must  fultil  every  thing, 
or  you  will  come  under  the  curse. 

4.  Christ  is  become  ■^-  ^  ^hird  consequence  of  their 
of  no  etfect  unto  you,  apostacy ;  It  they  seek  justihcation 
whosoever  of  you  are  through  the  Law,  they  forego  and  h»se 
jnstitied  by  the  law;  ye  all  the  fruit  of  the  redemption  which 
are  fallen  from  grace.  ^^.^^  wrought  by  the  Lord  Jesus;  they 
throw  away  the  whole  benetit  of  Divine  Grace  received  in 
tlieir  baptisms. 

5.  For  we  through  ^-  "For  Christians  seek  for  right- 
the  Spirit  wait  for  the  eousness  by  the  aid  of  the  Holy  Spirit, 
liopeof  righteousness  and  by  all  spiritual  works  of  holiness 
by  faith.  wrought  in  faith:  while  the  Jews,  on 
the  other  hand,  seek  for  justification  and  sanctity,  by  a 
fleshly  ordinance  and  by  carnal  ceremonies.  The  former 
look  for  righteousuess  and  true  holiness,  and  for  the  end 
thereof,  even  everlasting  life,  in  hope  of  God's  mercy, 
and  in  faith  in  the  merits  and  grace  of  the  Redeemer;  but 
the  latter  desire  these  same  tilings  only  as  through  the 
legal  rites  and  ceremonies  of  the  Sfosaic  System."  Such 
is  a  paraphrase  of  the  thought  herein  contained. 

6.  For inJesus Christ  ,.  ?•  "Circumcision,"  the  Jewish  con- 
neither  circumcision  dition :  "  uncircumcision,'  the  Cieutile 
availeth  any  thing,  nor  state.  The  thought  is  this:  that  God, 
uncircumcision ;  but  who  made  the  ancient  promise  to 
foith    which    worketh  Abraham  that  all  nations  of  the  earth 

^  ^''^'  sliould  be  blessed  through  his  seed, 

does  not  consider  the  question  of  any  man's  carnal  descent, 
but  receives  and  justilics  Jew  and  Gentile  alike,  on  the 
sole  condition  of  tl'iat  "  Faith  which  worketh  by  love."  It 
is  the  Catholicity  of  Redemption,  wiiicli  is  here  declared. 
And  note,  that  the  Faith  which  God  accepts,  is  not  a 
solitary  act  of  the  mind,  not  an  idle  and  barren  attitude 
of  the  soul,  but  tliat  it  is  a  living  principle  which  is  per- 
fected by  charity  and  acts  by  ciiarity ;  that  it  keeps  and 
fulfils  tlie  precepts  of  God,  delights  in  the  Moral  Law, 


EPIS'IT.E    TO   TliE   GALATIAN9.  61 

and  performs  all  pions  and  lioly  works.  As  Suint  Anselm 
has  expressed  it:— "Ilia  sola  lides,  quae  cliaritate  flagrat, 
et  bonis  operibns  insudat,  valet  in  Cliristo  Jesu." 

I  have  heard  this  verse  parodied  by  certain  sectarians, 
to  the  nndervaluino-  of  the  Sacrament  ot  Eegeiieration ; 
they  have  said,  profanely  paraphrasing  it;  "In  Christ 
Jes"iis,  neither  baptism  availeth  any  thing,  nor  the  want 
of  baptism,  but  faith,"  &c.  It  is  difficult  to  decide^  which 
is  the  more  remarkable  in  such  an  application,  its  ab- 
surdity or  its  impiety.  For  the  Apostle  is  speaking 
of  a  carnal  rite,  while  the  Sacraments  of  the  Catholic 
Church  are  spiritual  ordinances:  he  speaks  of  a  fleshly 
descent  from  Abraham;  with  which  there  is  no  analogy 
wliatever  in  ilie  rites  of  the  Church  of  our  Lord.  And 
again,  the  Lord  Himself  did  institute  and  ordain  that  holy 
Sacrament  of  Baptism  to  be  the  instrument  of  regenera- 
tion, and  to  be  generally  necessary  to  salvation.  (See 
notes  on  this  subject  in  my  Commentary  on  Eomans  vi. 
3,  4.)  When,  therefore,  men  dare  to  affirm  of  that  ordi- 
nance which  he  established,  and  of  which  such  very  excel- 
lent tilings  are  spoken  both  by  the  Lord  and  Ilis  Apostles, 
by  the  Fathers  and  Doctors  of  the  Church,  and  by  the 
Formularies  and  Sacramental  Offices  of  all  time,  that  it  is 
"nothing,"  and  that  the  reception  thereof  or  the  non-recep- 
tion thereof  is  a  matter  of  mere  indifference,  we  wonder 
and  are  amazed  at  their  impiety;  and  when  we  hear  them 
profess  themselves,  after  all  this,  the  followers  and  disciples 
of  the  Lord  Jesus  Christ,  we  are  moved  to  put  to  them  the 
question  which  he  asked  of  the  ancients,  "Why  call  ye 
me.  Lord,  Lord,  and  do  not  the  things  which  I  say  ? " 

7.  Ye  did  run  well;  'i'-  "  Ye  did  run  well :''  ye  were  for- 
who  did  lander  you  merly  earnest,  and  laithtui  in  your 
that  ye  should  not  obey  calling.  Who  hath  thus,  to  so  terrible 
the  truth?  and  alarming  an  extent,  misled  you? 

8.  This  persuasion  8.  "This  persuasion:"  this  infatuated 
Cometh  not  of  him  that  passion  of  yours  for  Judaism,  is  not  of 
calleth  you.  (^OD,  but  of  man. 

9.  A  little  leaven  leav-  9.  "Leaven."  He  speaks  of  the 
eneth  the  whole  lump,  false  teachers  who  had  poisoned  their 
minds,  the  baleful  influence  circulating  like  leaven  through 
the  mass. 

10. 1  have  confidence  10-  He  expresses  his  confidence  that 
inyuu through ihcLurd,  they  Will  yet  be  recovered;  tliat  they 


62  CnMiTENTART   ON   THK 

tlint  ye  will  be  none  wili  be  none  otlierwise  minded  than 
otliorwise  niindcMl:  but  Christian  people  ouj^ht  to  be;  and 
bo  flmt  ticMiMitb  you  ^j,.^^  ,j,y  t,.,,i,i,ier8  of  their  peace  would 
shall  bear  Ins  jiuii'iiient,      ^  i     ^    i      i  i  *.  i.      i-  •      *i  • 

whosoever  be  be  ^t  lasf  be  brought  to  disgrace  in  this 

WDrld,  and  t<>  judgment  in  tiic  world 

to  come. 

11.  And  I,  brethren,  ,  ^^- }^  would  appear  from  this  verse 
if  I  yet  hreaoli  circum-  ^hat  the  Apostle  had  been  accused  ot 
cision,  why  do  I  yet  inconsistency,  as  thougii  he  had,  in 
sutler  persecution?  then  some  places,  preached  the  necessity 
is  tjie  offence  of  the  cross  of  obedience  to  the  Jewish  Law.  He 
*^®^^  ■  defends  himself,  by  showing  that  this 
could  not  liave  been  the  case,  because  if  he  had  done  so, 
he  would  not  have  incurred  tlie  disj)leasure  of  the  Judaizers. 
For,  to  their  eyes,  the  "offence  of  the  cross,"  the  main 
scandal  of  the  new  faith,  was,  that  it  demanded  the  aban- 
donment of  the  old,  and  implied  and  assumed  that  the  old 
system  liad  passed  forever  away.  But  if  he  had  preached 
the  continued  obligation  of  Judaism,  this  offence  would 
not  have  remained.  That  it  did  remain,  and  that  he  was 
so  fiercely  f»p})osed  and  so  vig(»rously  ]>ersecuted  by  the 
Jews  and  their  sympathizers,  was  proof  positive  that  he 
had  not  been  indulgent  towards  their  favorite  tenet,  and 
that  he  had  not  '*  preached  circumcision,"  i.  e.  the  necessity 
of  continuing  to  keep  the  Mosaic  Law. 

1*2.  A  strong  expression,  justified  by 

12.  I  would  they  ^,  outrageous  proceedings  of  his  ad- 
were  even  cut  off  which  .       ^  -IIT       1  J  .1      ^     11^1  J.-  J 

trouble  you.  versaries.     Would  that  all  heretics  ana 

gainsayers  might  be  cut  off  forever 
from  the  heritage  of  the  Lord!  Cut  off,  that  is,  not  from 
God's  mercy  at  the  last,  but  from  their  position  and  their 
opportunities  of  molestation  and  annoyance  amongst  us. 

iQ   vr.^  >,.^*i,.^„  ^^       "For,"  does  not  refer  to  what  has 

13.  r or,  brethren,  ye  ^  \      •,        ^^  i      ^i      i       ■ 
have  been  called  unto  preceded:  it  rather  marks  the  begm- 
liberty;   only  use  not  ning  of  another  sentence;  as  though  it 
liberty  for  an  occasion  bad  been,  "  However,  to  return  from 
to  the  flesh,  but  by  love  ^j^jg  digression." 

Serve  one  another.  ^^  t  -i  »     tt  ti      j. 

"Liberty..."    He    means,    liberty 

from  the  obligations  of  the  Ancient  System. 

"Ye  have  been  called,"  &c,...  Ye,  as  Christians,  and 
called  of  Gon  into  the  grace  of  the  Gospel,  are  free  from 
the  Law  of  Moses. 

"Only  use  not,"  &c.     That  is  to  say,  let  not  your  free- 


EPISTLE   TO   THE    GALATIANS.  63 

dom  degenerate  into  license,  and  indulgence  of  the  flesh; 
but  subject  yourselves  one  to  another  in  the  true  spirit  of 
your  cailing.  Probably,  a  reference  to  the  scandals  which 
might  inadvertently  be  given.  (See  Rom.  xiv.  13, 15,  21  ; 
1  Oor.  viii.  9, 13.) 

..    -c       11  +1,    1  1^-  Compare  S,  Matt.  xxii.  36-40. 

14.  For  all  the  law  mi  «  ^i  j.  t  •  ^  i  j  ^ 
is  fulfilled  in  one  word,  The  Apostle  cannot  have  intended  to 
ci-e/i  in  this:  Thou  shalt  omit  any  part  of  our  Lord's  word, 
love  thy  neighbor  as  "When,  therefore,  he  says  that  all  the 
*^>'*^^*'  law  is  fulfilled  in  the  precept  of  char- 
ity to  one's  neighbor,  he  either  intends  to  speak  of  the 
law  so  far  as  our  relations  one  to  another  are  concerned, 
or  else  he  presumes  that  it  will  be  understood  that  such  a 
knowledge  of  our  neighbor  as  he  describes  is  founded  on, 
and  includes,  the  love  of  God:  all  the  law  is  fulfilled  in 
this  precept,  that  a  man  love  his  neighbor,  spiritually, 
and  for  the  sake  of  God,  and  in  order  to  eternal  life.  The 
precepts  of  charity,  as  given  by  Our  Blessed  Lord,  are  two, 
in  respect  of  the  material  distinction  of  the  object,  viz. 
God  and  our  neighbor:  but  in  respect  of  the  virtue  itself, 
the  precepts  are  but  one,  for  the  charity  is  one  and  the 
same  whereby  we  love  God,  and  our  neighbor  in  God. 
Each  of  the  precepts  is  therefore  included  in  the  other. 

15.  But  if  ye  bite  and  ,  l^'  I>9'»btless  the  new  preachings 
devour  one  another,  l^ad  excited  quarrelhng,  wrangling, 
take  heed  that  ye  be  and  contention  among  the  Galatians, 
not  consumed  one  of  These  the  Apostle  Avould  repress;  he 
another.  therefore  counsels  charity,  and  now 
declares  the  end  of  controversy,  which  is  mutual  de- 
struction. 

-ta    rrt-   y        *i  16.  The  remedy  for  contention  is  set 

16.  ini8  1  say  then,  „  ,  ,  n  •  .i  ^  o  •  -i.  i  •  u 
Walk  in  the  Spirit,  and  forth  :  to  walk  m  that  Spirit  which 
ye  shall  not  fulfil  the  they  had  received.  See  remarks  on 
lust  of  the  flesh.             verse  25,  below. 

"The  lust  of  the  flesh."  Tlie  desires  of  the  natural  man : 
the  evil  of  the  unregenerate  and  undisciplined  spirit.  For 
"  the  flesh"  does  not  signify  the  corporal  habit  and  material 
part  alnne,  but  rather  is  it  a  term  expressive  of  our  hu- 
manity in  its  fallen  and  ruined  state,  before  its  reconstruc- 
tion and  recovery  through  union  with  the  glorified  human- 
ity of  the  Lord.  "The  lusts  of  the  flesh,"  are  the  common 
and  natural  appetites  and  passions  of  man,  in  his  state  ot 
oriirinal  sin. 


Ci  COMMKNTARY   ON   THE 

"Ye  shall  not  fulfil.'"  Ye  shall,  if  ye  yield  up  your- 
selves to  the  Holy  Ghost,  no  longer  follow  the  okl  law  of 
the  sinful  nature. 

_  _      ,    .,    ,  ,  17.  "Lusteth..."  passionately  eon- 
17.  For  the  flesh  Inst-  4.       i    .1  •      *.  *i      ti    •   •«. 
eth  ,v?«i"st  the  .Spirit,  tendeth  apmst  the  Sp.r.  .  _ 
an.l  the  Spirit  agahist       "And  llie  Spirit. . .    <z»//,  m  tlie  sense 
tiie  tlesli:  and  these  are  of  hilt^  as  expressing  an  (»})position  he- 
contrary  the  one  to  the  tween  the  old  and  new  principles.    The 
other:  so  that  ye  can-  ^   -^  contendeth  as  vigorously  against 
not  do  the  things  that  ^/      ,-,1     i  .       y^i     1  •      .   ^1 
ye  would  ^"^   -tlesh,  as  tlie  J^lesn   against  the 

Spirit;  nay,  more  so,  by  how  much 
God  is  stronger  than  Man. 

''These  are  contrary..."  Tliese  two  principles,  the 
principle  of  spiritual  life  and  that  of  spiritual  death,  are 
so  opposed  to  each  other,  that  there  can  be  no  compro- 
mise between  them.  If  then  ye  "walk  in  the  Spirit," 
yield  yourselves  to  Him,  fight  with  Him  against  the  flesh, 
the  victory  is  sure. 

"Ye  cannot  do  the  things  that  3'e  would."  Ye  cannot 
remain  the  slaves  to  passion  and  lust;  ye  shall  have  a  new 
princii»le  of  life:  to  sin  will  become  unnatural,  through 
the  power  of  Grace.  This  expression  is  parallel  to  that 
ill  the  preceding  verse,  "ye  shall  not  fultil  the  lust  of  the 
Flesh:"  also  to  1  John  iii.  9.  The  whole  passage  may  be 
paraphrased  thus : 

"The  Flesh,  that  old  and  fallen  nature,  full  of  evil 
passions  and  desires,  strives  against  the  Holy  (ihost,  the 
Sanctitier  of  all  the  people  of  Gon.  But  the  II0I3'  Ghost, 
on  His  part,  stiives  against  the  evil  nature,  to  rfforin,  to 
subdue,  to  change  it  after  a  spiritual  and  heavenly  manner. 
Ye  have  all  received  that  Holy  Ghost  in  your  baptisms, 
and  ye  still  enjoy  His  present  influence  and  power.  These 
two,  the  carnal  and  spiritual  principles,  are  ever  in  an- 
tagonism. Walk,  therefore,  not  in  the  flesh,  but  in  the 
Spirit.  Do  this;  be  true  to  Him  who  hath  called  you; 
and  the  result  is  sure.  Yow  shall  no  longer  fulHl  the  lust 
of  tile  Flesh,  The  Law  of  the  Spirit  of  life  in  Christ  Jesus 
shall  take  the  place  of  the  law  of  sin  and  death  in  your 
members.  Ye  shall  be  transformed  b}'  grace;  until  the 
things  which  by  nature  ye  once  did,  delighting  therein, 
ye  shall,  as  it  were,  be  no  longer  able  to  do,  for  repugnance 
to  them;  and  thus  shall  ye  grow  to  the  measure  of  the 
stature  of  the  fulness  of  Him  who  knew  no  sin." 


EPISTLE   TO   THE   GALATIANS.  65 

18.  But  if  ye  be  led  18.  A  continuation  of  what  has  just 
of  the  Spirit,  ye  are  not  been  said.  If  they  woukl  but  yield 
under  the  law.  themselves  to  the  influence  of  the 
Holy  Spirit,  and  be  led  by  Him,  they  would  no  longer 
obey  the  lusts  of  the  flesh,  and  thus  would  be  delivered 
from  their  old  condition  of  legal  bondage ;  being  no  longer 
under  the  law,  impotent  and  weak  as  to  the  power  of  obe- 
dience, and  exposed  to  the  curse  which  it  denounced. 

And  another  thought  may  be  imagined,  as  woven  in 
together  with  all  this:  that  of  the  difference  between  the 
legal  obedience  and  the  Christian  obedience.  For  the 
obedience  required  of  the  Jews  under  the  Law,  was  an 
obedience  of  servitude  and  bondage,  under  terror,  and 
enforced  by  fear :  while  that  of  the  Gospel  is  the  loving 
obedience  of  the  child  towards  the  parent.  We  have  the 
spirit  of  adoption  and  of  sonship ;  and  not  the  spirit  of 
servitude :  we  do,  for  love,  what  the  Law  enjoined  and 
enacted  under  the  fear  of  punishment. 

19.    The   Apostle   enumerates   the 

19.  Now  the  works  ^^^.j^g  ^f  ^j^^  ^^gj     ^g  ^j      g-  .j^g  .^^^^ 

of  the  nesh  are  mam-  t.     ■.        x-    ^.i     .     ->  n  .    ^      •  °     i  •   i 

fest,  which  are  these;  ^^'^^^^  ^t    that   fallen  state   m  which 

Adultery,    fornication,  men   are  servants  to  sin.      The  tirst 

uncleanness,  lascivious-  four  appetites  enumerated  are  those 

^^^^1  of  the  carnal   and   material  nature : 

20-  Wolatry,  witch-  ^^^^  ^^^j^^  ^-^^  ^  ^^  intellect  and 
crait,  hatred,  variance,       .     ,  /.  •  i   i   .       „  ,,  i  . 

emulations,    wrath,  mmd,  as  ''idolatry,"  or  Ifhe   worship 

strife,  seditions,  here-  of  false  gods ;   and  "  heresies,"  or  the 

sies,  choice  in  religion  contrary  to  the  pre- 

21.  Enyyings,  mur-  gcription  of  GoD  ;  together  with  "  ha- 
clei's,  drunkenness,  rev-  .       i  i?  u  i   4.*         5??t  •         5?  t 
ellings,  and  such  like:  tred,'_  "emulations,'  "envymgs,"  (fee, 
of  the  which  I  tell  yovi  showing  how  Wide  a  meaning  must  be 
before,  as  I  have  also  given  to  the  term  "Flesh." 

told  you  in  time  past,  u  ji^^j  ^ybipb  do  such  things,"  wil- 
that  they  which  do  such  f^^||  ^^^  habitually,  and  contrary  to 
thinifs  shall  not  inherit  ,i     "i-    i  ^      i  •  i    ^i    "^   i  "l  • 

the  kingdom  of  God.      the  light  which  they  have,  are  not  m 
a  state  of  salvation. 

22.  But  the  fruit  of  22.  Then  follows  an  enumeration 
the  Spirit  is  love,  joy,  of  the  "fruit  of  the  Spirit;"  the  blessed 
peace,  longsuflering,  ^nd  abundant  growth  in  the  soul  which 
gentleness,     goodness,   -^  j^^  ^^.  ^^^^  jf^j^  q^^^^^ 

23'.  Meekness,  tem-  "  Against  such  there  is  no  law." 
perance:  against  such  that  is  to  say:  they  who  do  these 
there  is  no  law%  works  are  under  no  legal  sentence ; 

5 


66  COMMENTAKT   ON    THE 

beino;  led  by  the  Spirit,  tliey  are  not  under  the  curse  of 
the  Law ;  and  if  all  men  were  such  as  they,  there  would 
be  no  need  of  any  legal  penalty. 

24.  And  they  tliat  24.  The  Apostle  in  the  preceding 
nre  Christ's  have  cm-  verses  has,  as  it  were,  set  forth  the 
cified  the  flei^h  with  theory  of  the  Chnrch  touching  Holy 
the  affections  and  lusts.  Obedience,  as  follows:  that  the  Spirit 
of  God  is  given  to  us  by  baptism,  in  order  that  we  may 
enjoy  that  power  of  pleasing  and  living  unto  our  Lord ; 
that  if  we  yield  ourselves  to  that  divine  influence,  the 
habit  of  holiness  shall  be  formed  within  us;  that  anew 
nature  shall  take  the  place  of  the  old,  so  that  to  sin  shall 
become  unnatural ;  that  we  shall  avoid  and  eschew  all 
works  of  the  Flesh,  and  live  in  all  works  of  the  Spirit; 
that  we  shall  thus  be  safe,  as  children  and  lieirs,  secure 
in  the  mercy  and  the  love  of  God.  Now,  having  thus 
developed  the  theory,  the  Apostle,  ever  practical,  regards 
the  actual  state  of  those  who  are  brought  within  the  reach 
of  this  sublime  system.  "They  that  are  Christ's;"  really 
so,  truly  so;  not  merely  by  their  outward  calling,  but  in- 
wardly by  the  glad  consent  of  the  heart  and  will ;  do 
manifest  this  their  glorious  condition,  by  voluntary  cruci- 
fixion of  the  flesh.  This,  after  all,  is  the  test  of  sincerity. 
For  it  is  not  the  saying  unto  Him,  "Lord,  Lord,"  that 
can  save  any  man,  but  it  is  the  doing  His  will.  To  be 
brought  under  this  great  system  of  Grace,  is  but  a  deeper 
condemnation  at  tlie  last,  except  a  man  yield  himself 
thereto. 

And  here  let  it  be  remarked,  how  totally  the  Antino- 
mian  error  is  cut  up  and  cast  out  by  tliis  description.  For 
though  the  motive  of  the  Christian  life  be  love,  yet  is  the 
manner  of  it  a  merciless  severity  towards  that  sin  which 
is  in  our  members.  For  what  was  crucifixion  but  the 
sharpest  of  all  punishments,  and  the  most  unsparing  of  all 
humiliations?  13ut  they  that  are  Christ's  have  crucified  the 
Flesh.  What  does  this  imply?  And  how  inconsistent  is  it 
with  the  views  which  sink  the  whole  system  of  the  Life  in 
Christ  and  God,  to  some  mere  forensic  transaction  between 
the  Soul  and  its  Creator  ai!d  Redeemer !  Nay,  how  can 
this  expression  be  received  apart  from  the  solutions  offered 
by  the  Church  in  her  system  of  penitence,  bodily  disci- 
pline, and  rigorous  exercise  of  the  whole  nature?  "A  man 
18  not  justified  by  the  Law,  but  by  the  faith  of  Christ."    Is 


EPISTLE   TO   THE   GALATIANS.  67 

this  a  light  and  pleasant  doctrine?  is,  then,  justification 
given  without  pain  and  discomfort  on  our  part?  So  freely 
given  as  to  be  given  easily — so  fully  as  to  be  lavishly  ? 
fully  and  freely,  doubtless,  yet  conferring  fully  what  man 
does  not  take  freely.  He  proceeds :  "  I  am  crucified  with 
Christ :  nevertheless,  I  live ;  yet  not  I,  but  Christ  livetli  in 
me."  O  easy  and  indulgent  doctrine!  to  have  the  bloody 
Cross  reared  within  ns,  and  our  heart  transfixed,  and  our 
arms  stretched  out  upon  it,  and  the  sin  of  our  nature 
slaughtered  and  cast  out ! 

25.  If  we  live  in  the  ^^-  This  is  the  practical  application 
Spirit,  let  us  also  walk  and  precept  from  all  that  went  before, 
in  the  Spirit  And  how  unlike  the  language  of  mod- 

ern systems!  and  how  fully  in  harmony  with,  and  char- 
acteristic of,  the  Church's  teaching  and  the  Church's  way  ! 
"  If  we  LIVE  in  the  Sj^irit,  let  us  also  walk  in  the  Spirit." 
To  live  in  God,  is  one  thing ;  to  walk  in  God,  another. 
They  who  live  in  grace,  must  see  that  they  walk  in  grace : 
otherwise,  they  live  in  grace  in  vain.  Life  is  a  state : 
walking  is  an  act.  Life  in  the  Spirit  is  the  common 
condition  of  all,  without  exception,  who  have  been  bap- 
tized. But  walking  in  the  Spirit  is  the  conscious  and 
voluntary  work  of  co-operation  with  Divine  Grace.  All 
the  baptized  do  not  follow  their  vocation ;  it  is  because  all 
who  are  alive  in  the  Spirit  are  not  walking  in  the  Spirit. 
The  whole  theory  of  the  Church  is  that  of  Responsibility 
for  Grace  Given  :  for  grace  given,  by  the  sacramental 
instruments  of  conversance  and  reception,  for  grace  which 
men  must  improve.  And  so  the  exhortations  to  piety 
and  devotion  of  life,  which  we  find  in  the  word  of  God, 
are  all  traceable  to  the  assumed  fact,  that  the  Divine  Gift 
has  already  been  imparted  to  the  soul.  This  is  the  doc- 
trine of  Grace  which  effectually  destroys  the  idea  of  Crea- 
ture Merit,  and  reserves  all  the  glory  and  praise  to  God. 

After  the  Apostle  has  thus,  by  beautiful  gradations, 
come  down  from  the  height  of  theological  dogma  to  the 
practical  field  of  application  in  common  life,  he  adds  some 
exhortations,  doubtless  with  reference  to  the  circumstances 
of  those  whom  he  addressed.  The  break  of  the  chapter 
we  may  disregard.     His  first  dissua- 

del^-ous'^ff  ::in"glor'^  t'  ''  *'^'""  ^'^.^""gl^^T  (verse  26),  from 
provoking  one  anotheV,  idle  provocation,  and  envy  and  un- 
envying  one  another,      charitableness.     He  had,  in  verses  13 


68  COMMKNTARY   ON   THE 

and   14   of   the    preceding   chapter,   stated,    in    a   gen- 
eral way,  the   broad    ])recept  ot*  charity,  and  these  are 
api)li(j!utions    of    that    common   rule. 
l.BRETnHEN,ifainan  g^,  ^^hap.  vi.   1),   he   dissuades    from 
be  overtaken  in  a  lault,  -a.        v  •     -i  a.  i     it  -1.1 

ve  which  arc  spiritual;  seventy  ot  judgment,  probably  w.th 
restore  sucli  an  one  in  reference  to  those  who,  misled  by  the 
the  spirit  of  meekness;  heretical  teachers,  had  lapsed  and 
consideiing  thy  self,  lest  fallen  away.  The  man  overtaken  by 
thou  also  be  tempted.  ^  jv^uit^  jg  doubtless  the  apostate 
among  the  Galatians ;  let  such  a  one  be  reclaimed  and 
recovered,  if  possible,  by  mercy  and  pity. 

2.  Reference  is  still  no  doubt  to  the 

2.  Bear  ye  one   an-  j^roads  of  heresy  among  them.     The 
other  s  burdens,  and  so  ,       ,    .  .    .      1  Pi  •        i 
fulfil  the  law  of  Christ.  1?'^^  ^^  not  to  be  made  heavier  by 

rigor  and  severity,  but  to  be  lightened, 
if  possible.  The  exhortation  is,  to  show  compassion  on 
the  lapsers  ;  and  so  correct  them  as  to  support  them  and 
raise  them  from  their  melancholy  fall. 

3.  For  if  a  man  think  ,  ^'    ^^   dissuades    "the   spiritual" 
himself  to   be    some-  irom  an  over-estimate  01  themselves, 
thing,  when  lie  isnoth-       4.  Let  every  one  examine  and  with 
ing,  he  deceiveth  him-  care  consider  the  way  and  order  of  his 

^^^a'  t>  X 1  X  own  life.    If  this  review  be  such  as  to 

4.  But  let  every  man  ,  .  •  .1  .  -•  /« 
prove  his  own  work,  encourage  hnn,  in  the  testimony  of  a 
and  then  shall  he  have  good  conscience,  then  may  he  rejoice; 
rejoicing  in  himself  yet  only  in  himself,  and  in  the  mercy 
alone,  and  not  in  an-  and  grace  of  GoD,  but  in  no  wise  as 
^  ^^'  contrasting  himself  with  any  other  to 
that  other's  disparagement. 

5.  The  Apostle  looks  forward  to  the 
5     For    every    man  ^^  ^    p  r^^  gj^^j^ 

Bhall     bear    hid    own  ,  ,1   "^  ,       i  ,>   1  •*' 

burden.  hear   the  burden  01   his  own  trans- 

gression, and  then  shall  it  be  true 
that  "the  righteous  shall  scarcely  be  saved."  This  thought 
must  check  all  vain  glorying  in  self,  and  all  Pharisaic 
comparison  of  one's  self  with  others. 

6.  Let  him  that  is  ^-  ^^^  exhortation  to  the  catechu- 
taught  in  the  .word  mens  and  to  the  people  at  large  to  re- 
communicate  unto  him  member  and  provide  for  those  who 
that  teacheth  in  aU  minister  unto  them.  Which  exhorta- 
^""v  Be  "not  deceived  •  *^^"  ^^  enforced  by  divers  considera- 
God  is  not  mocked:  for  tions  of  the  duty,  and  the  reward,  al- 
whatsoever  a  man  sow-  ways  with  reference  to  the  awards  of 


EPISTLE   TO   THE   GALATIANS.  69 

eth,  that  staU  he  also  the  last  great  day.     "  Tlie  Honseliold 

"■'"cP'tt     1     .1  .  of  Faitli"  is,  of  course,  the  Church  of 

8.  ior  he  that  sow-   /-i 

eth  to  his  flesh  shall  of  ^'^J^'    ^. 

tlie  flesh  reap  corrnp-  H-  J-he  Circumstance  to  which  he 
tion;  but  he  that  sow-  directs  their  attention  as  remarkable, 
eth  to  the  S{)irit  shall  fg  probably,  the  fact,  that  he,  who 
of  the  Spirit  reap  life  ^^^^^^  ^^.^,^^^  ^  ^^^  amanuensis,  had, 
everlasting.  ,  •'.  ,  -^  .  ,        '  ' 

9.  Aud  let  us  not  he  ^^^  ^^^^^  occasion,  written  the  whole 
weary  in  well-doing :  Epistle  himself.  It  is  not  "  long,"  as 
for  in  due  season  we  compared  with  others — e.  </.,  those  to 
shall  reap,  if  we  faint  the   Romans,   Corinthians,   Hebrews. 

"^^0.  As  we  have  ^"^  ^^  .^^  "  ^^"o'"  ^^  ^  P^^^^  ^^  manual 
therefore  opportunity,  execution  for  one  unwont  to  use  the 
let  us  do  good  unto  all  pen,  and  accustomed  to  give  the  work 
men,  especially  unto  of  transcription  to  another.  This  fact 
them  who  are  of  the  denotes  of  course  an  unusual  interest 
household  or  taith.  •     ii  i  ^i      ^i  i  .     -?  .  i     ^  i 

11.  Ye  see  how  large  ^^  them;  and  tiie  thought  of  that  deep 
a  letter  I  have  written  interest  and  anxiety  gives  us  a  clear 
unto  you  with  mine  and  logical  connexion  witli  what  fol- 
own  hand.  lows.  For  it  is  as  though  the  Apostle 
had  said :  I  have  been  at  this  pains,  because  I  know  too 

-,„    .  I     well   the  insidious  arts  of  those  who 

12.  As  many  as  de-  ,  i  ^         i    i       t 

sire  to  make  a  fair  ^ould  corrnpt  and  lead  you  astray, 
show  in  the  flesh,  they  and  I  therefore  have  desired  to  give 
constrain  you  to  be  cir-  you  as  strong  a  proof  as  I  could  of  my 
cumcised ;  only  lest  care  for  you,  and  fears  for  you. 
they  should  suffer  per-  a  a  .  ,.!^„,.„  .^^  „pff,,..  ^.,  ^]J  TndmVino- 
secution  for  the  cross  ,  AS  many ,  reieib  to  tlie  duaaizmg 
of  Christ.  teachers. 

"  Desire  to  make  a  fair  show  in  the 
flesh  .  .  .  ."  an  expression  merely  equivalent  to  that  of 
"  glorying  in  the  flesh  ;"  see  the  contrast  in  verse  14. 

*'  Constrain  you,"  &c.  Urge  you  to  adopt  the  Mosaic 
Rite. 

"  Only,"  &c.  Not  from  any  real  conviction  of  its 
necessity,  but  from  personal  and  selfish  motives ;  lest  they 
should  sufl'er  at  the  hands  of  the  Jews,  who  persecuted 
furiously  all  who  would  set  aside  the  Law  of  Moses. 

13.  For  neither  they  13.  "  For  neither  they,'' &c.  Those 
themselves  who  are  teachers,  who  had  adopted  or  retain- 
cireumcised  keep  the  ed  Judaism  themselves,  and  wished 
law;  but  desii*e  to  have  .  •  •■  ^.^  n  a  4.-  ti  ,.,^ 
you  circumcised,  that  to  impose  it  on  the  Galatians  They 
they  may  glory  in  your  did  not  propose  to  keep  tlie  whole  sys- 
flcsh.                              tem  ;  but  merely  wished  to  persuade 


70 


COMMCNI'AUY    ON   TUE 


these  Galatians  to  adopt  Judaism,  in  order  that  they  miglit 
gain  a  temporal  advantage,  and  stand  lair  in  Jewish  eyes, 
by  h>ndly  insisting  on,  and  taking  vast  credit  to  tliemselves 
for  having  procured  the  conversion  of  these  Galatians  to 
the  observance  of  the  Mosaic  System. 

,,  _,  ^  ,  /.  ,.,  14.  O  noble  passage!  divine  ex- 
14.  But  God  forbid  •  «  ,  i  •  i  v  ^\  r^■l  i  /> 
that  I  should  glory,  pression  of  the  inmd  ot  the  Church  of 
save  in  the  cross  of  our  GoD  !  Irue,  and  only,  ob]ect_ol  glory- 
Lord  Josus  Christ,  by  ing,  the  Cross  of  Jesus  Christ!  The 
wliorn  the  world  is  Cross,  Very  and  Holy,  on  which  lie 
cruoitied  unto  me,  and  ^^-^^^     ^yj^^^^   ^^^           ^^^-^^^^  ^          ^^^^ 

1  unto  the  world.  y^  i-  xi      t       i  i  •  i      i  • 

Houses  ot  the  Lord,  and  is  marked  in 

the  water  of  baptism,  on  all  faithful  brows,  and  forms  the 
final  grace  and  beauty  of  the  crowns  of  the  kings  of  the 
earth,  and  blazes  on  the  standards  of  ancient  nations! 
Sole  hope  of  man,  and  sole  ground  of  our  confidence  and 
trust !  The  sign,  also,  of  the  way  of  life  and  salvation  :  for 
it  is  by  voluntary  crucifixion  unto  the  world,  that  the 
Sinner  lives.  To  sin,  to  the  world,  and  to  himself,  he 
must  die,  that  he  may  live  unto  God.  Therefore  the 
praise  of  the  Holy  Cross  is  perpetually  full,  and  new,  in 
the  courts  of  the  Lord,  even  in  the  midst  of  thee,  O  Jeru- 
salem. This  verse  has  formed  the  key-note  to  many  a 
spirit-stirring  strain.  Thus,  e.  g.,  the  following,  from  the 
old  Hymnals: — 


"  Crux  fidelis  1  inter  omnes 
Arbor  una  nobilis! 
Nulla  till  em  silva  profert, 
Fronde,  tlore,  gennine  : 
Dulce  lignum,  dulce  ferrum, 
Dulce  pondus  sustineus. 


"  Flecte  ramos,  arbor  alta, 
Tensa  laxa  viscera, 
Et  rigor  lentescat  ille 
Quem  de<lit  nativitas, 
Et  sui)ernl  membra  Regis 
Miti  tendas  stipite." 


"  Arbor  decora  et  fulgida 
Ornata  Regis  purpura, 
Electa  digno  stii)ite, 
Tam  sancta  membra  tangere ! 


Faithful  Cross,  above  all  other 
One  and  only  noble  Tree  I 
None  in  foliage,  none  in  blossom, 
None  in  fruit,  thy  peers  may  be. 
Sweetest     wood,    and     sweetest 

iron ! 
Sweetest  weight  is  hung  on  thee ! 

Bend  thy  bonglis,  O  Tree  of  glory  ! 
Thy  relaxing  sinews  bend, 
For  awhile  the  ancient  rigor 
That  thy  birth  bestowed,  suspend, 
And     the     King     of     heavenly 

beauty 
On  thy  bosom  gently  tend  I 

O  Tree  of  Beauty.  Tree  of  Light ! 
O  Tree  with  royal  purple  dight  I 
Elect  on  whose  triumphal  breast 
Those   Holy   Limbs    should  lind 
their  rest : 


EPISTLE   TO   TUE   GALATIANS.  71 


"Beata  cnjus  bracMis 
Ssecli  pependit  pretium ; 
Staterii  facta  est  corporis, 
Prffidamque  tulit  Tartari." 


On  whose  dear  arms,  so  widely 
Hung, 

The  weight  of  this  world's  Ran- 
som liiing ; 

The  price  of  human  kind  to  pay 

And  spoil  the  spoiler  of  his  prey. 


u 


,f.  -p  .  ni  •  «.  15.  Compare  with  this  verse,  the 
15.  For  m  Christ  i  ,  ,.  ' 
Jesus  neither  circum-  6th  verse  ot  the  preceding _  chapter ; 
cision  availeth  any  and  observe  that  "faith  which  work- 
thing,  nor  uncircum-  eth  by  love,"  and  "  a  new  creature," 
cision,  hut  a  new  crea-  ^^^^  ^^  j^  were,  synonymous  terms. 
Te.  And  as  many  as  The  same  truth  in  fact  underlies  both 
walk  according  to  this  verses,  both  statements.  To  have  a 
rule,  peace  le  on  them,  living  faith  is  to  be  a  new  creature ; 
and  mercy,  and  upon  ^nd  to  be  a  new  creature  is  to  have  a 
the  Israel  of  God.  j-^.j^^  f^-^j^^      ^^^^^ .   q.^^-,^  jnstilica- 

tion  of  us  consists  in  the  making  us  new  creatures  in 
Christ;  while  to  say  that  we  are  justified  by  faith,  is  to 
express  that  we  are  saved  by  being  new-born  into  Christ's 
Mystical  Body.  All  this  interchange  of  expressions  in  the 
sacred  writers, — as  when  we  are  said  to  be  justified  ,by 
faith,  by  works,  by  grace,  by  Christ,  by  the  Holy  Spirit, 
by  baptism ;  or  when  it  is  affirmed  that  God  requires  only 
faith,  or  that  He  requires  only  the  new  creature,  or  that 
He  requires  holy  obedience, —  all  this  interchange  and 
variety  of  expression  bespeak  the  entire  absence  from  the 
ancient  apostolic  mind  of  the  later  controversies  which 
have  distressed  and  distracted  the  Church.  "  Faith, " 
when  it  is  spoken  of  in  relation  to  our  justification,  in- 
cludes all  works,  all  rites,  all  sacramental  means :  and 
these  last,  when  they  are  enforced  as  of  necessity,  j)re- 
suppose  in  us  a  living  faith. 

"A  new  creature."  The  soul  as  renewed  by  grace,  in 
regeneration  and  in  progressive  sanctification:  the  nature, 
extern all}^  regenerate  by  baptism,  inwardly  renewed  by 
grace,  strong  in  that  new  life,  walking  in  the  Spirit,  and 
keeping  the  commandments  of  the  Lord,  in  love. 

This  loth  verse  may  be  taken  as  a  summing  up  of  all 
that  the  Apostle  has  intended  to  say,  in  the  Epistle.  His 
grand  object  was,  to  sliow  that  the  observance  of  the 
Mosaic  Law  is  not  required  in  any  who  have  embraced 
the  Gospel;  that  the  ancient  Rite  is  abrogated  and  set 
aside  forever ;  and  that  man  nmst  look  for  salvation  to 


rJ  ON    THE    EPISTLK   TO   THE   GALATIANS. 

Christ  alone.  This,  thei'uforo,  he  reaffimis  once  ac^ain,  as 
tlie  "  C'onchisioii  of  the  whole  matter."  In  Ciirist  Jesus 
(that  is  to  say,  in  (tod's  eternal  plan  and  purpose  of 
reclenn)tiwn  by  and  in  llis  Only  Begotten  S<»n),  the  ex- 
ternal cirenmstanees  and  aceidents  of  our  condition  in  this 
World  are  not  regarded  :  but  the  design  is,  that  the  whole 
man  should  become  the  subject  of  a  si)iritual  and  moral 
change,  whereby  from  a  sinner  he  is  transformed  into  a 
saint,  and  whereby  he  may  become  meet  for  tlie  ever- 
lasting glory  of  the  redeemed  in  heaven.  This  is  the  sum 
of  it  all.  And  the  Apostle  makes  this  the  text  of  ortho- 
doxy and  fidelity.  For  he  says,  "  as  many  as  w^alk  accord- 
ing to  tliis  rule ;"  as  many  as  admit  this  sacred  truth,  as 
many  as  so  regard  the  acts  and  plans  and  work  of 
Almighty  God  ;  as  many  as  live  in  the  deep  realization 
of  this,  and  strive  how  they  may  fully  co-operate  with 
llim: — "Peace  be  on  them,  and  mercy."  For  these  hold 
the  truth  as  it  is  in  Jesus.  These  observe  the  apostolic 
tradition.  These,  in  maintaining  and  declaring  and  illus- 
trating this  deposite  of  sacred  truth,  are  indeed  as  lights  in 
the  world.  Tliese  are  the  real  descendants  of  Abraham  ; 
the  real  inheritors  of  the  promise:  they  are  the  Israel — 
not  after  the  desh,  but — tlie  true  and  very  "  Israel  of 
God."  And  having  thus  declared  the  rule  and  limits  of 
Catholic  Communion,  he  closes  with 

17.  From  henceforth  one  remark  directed  against  his  ca- 
forl'\)TaTin"m^\oI^^^  lumniators  and  enemies.  They  must 
the  marks  if  the  Lord  ^^^^6,  for  the  future,  the  Apostle  of 
Jesus.  Christ  unmolested,     r  or  he  bears  m 

18.  Brethren,  the  his  bod}',  the  marks  of  long  and  cruel 
grace  of  our  Lord  Je-  suffering  for  the  trutirs  sake.    He  has 

6"irit'""'Amer^^'  ^'''"'  ^'^^  ^^^^'^  °*^  S^^^T.  '">d  the  wounds  of 
^^Tunto the'Galatians  honorable  Strife:  all  incurred  for  the 
written  from  Kome.  Lord  Jesus,  all  identifying  with  Ilim, 
all  proving  devotion  to  Him.  Let  no 
one  trouble  him  with  exhortations  to  the  empty  cere- 
monies of  the  Law:  let  no  one  trouble  him  by  glorying 
in  the  state  of  the  Jew.  The  true  and  only  glory  is  for 
him  who  glorieth  in  the  Cross;  and  the  true  and  only  cir- 
cumcision is  that  of  the  scourge,  the  rod,  the  chains,  the 
axe,  the  implements  of  martyrdom,  last  exaltation  of  the 
faithful. 


COMMENTARY 


EPISTLE  OF  SAINT  PAUL  TO  THE  COLOSSIANS. 


CoLOSSE  was  a  city  of  Plirygia,  one  of  the  two  inland 
provinces  of  Asia  Minor.  It  lay  northeast  of  Laodicea  in 
the  same  province,  and  at  but  a  short  distance  from  it. 
Saint  Paul,  as  the  ancients,  with  but  a  single  exception, 
unite  in  stating,  and  as  the  words  of  this  Epistle  evidently 
show,  had  never  visited  the  place.  He  had,  however, 
despatched  thither  Epaphras,  to  do  the  work  of  an  Evan- 
gelist, and  he  had  an  intimate  acquaintance  with  the  con- 
dition of  the  Church  founded  and  built  up  by  that  "  faithful 
minister  of  Christ."  To  the  Laodiceans  also  the  Apostle 
was  personally  a  stranger ;  but  it  appears  that  he  had 
previously  written  to  them,  and  that  he  designed  this 
letter,  which  was  addressed  to  the  Colossians,  to  be  after- 
wards sent  to  Laodicea,  and  to  be  read  by  the  converts 
there. 

The  Epistle  to  the  Colossians,  therefore,  is  without  that 
special  personal  reference  which  we  observe  in  several  of 
Saint  Paul's  writings.  It  is  such  a  letter  as  might  be 
addressed,  with  propriety,  to  any  one  of  the  churches 
walking  in  the  fear  of  the  Lord  and  in  the  comfort  of  the 
Holy  Ghost.  And  yet,  its  character  is  marked,  and  there 
are  peculiarities  in  its  structure  and  in  its  contents  which 
make  it  one  of  the  most  precious,  one  of  the  most  edifying, 
and  one  of  the  most  finished  and  complete  productions 
ever  indited  by  man,  ever  inspired  by  God. 

When  Saint  Paul  wrote  this  Epistle,  he  was  in  Home; 
a  prisoner  and  in  chains.  It  was  the  time  when  he  was 
first  brought  before  the  Emperor.  His  situation,  so  painful 
and  so  precarious,  may  have  constituted,  under  Providence, 
a  secondary  inspiration ;  and  there  may  be  traced,  in  the 
Epistle  now  under  consideration,  the  influence  of  those 


76  COMMK.NTAKY    ON    TlIK 

circumstances  l)y  wliich  lie  was  surrounded.  To  the 
Apostle,  inij)risonnient,  with  tbrewarning  of  execution, 
revealed,  as  near  at  hand,  the  close  of  the  earthly  warfare : 
and,  from  the  mind,  which  foresaw  eternity  as  evidently 
about  to  dawn,  the  consideration  of  temporal  interests 
must  have  faded  away.  So,  likewise,  in  the  pressing  for- 
ward of  the  mortal  career  towards  its  destined  end,  and 
in  the  apparent  neighborhood  of  the  great  reward,  the 
thoughts  would  naturally  revert,  and  cling,  to  the  remem- 
brance of  God's  inestimable  gift;  to  the  marvellous  way 
of  deliverance  from  the  bondage  of  sin ;  to  the  super- 
natural powers  in  which  humanity  had  been  exalted  from 
the  dust  and  raised  to  the  full  ho])e  of  immortal  glory. 
The  Apostle,  in  Ccesar's  dungeon,  would  turn  incessantly, 
for  light  and  consolation,  to  the  broad  horizon  beyond 
the  living  tomb;  and  in  "the  cutting  off  of  his  days  here 
on  earth,  he  would  rejoice  in  the  great  career  which  must 
begin  for  him  when  this  preliminary  course  of  trial  had 
been  run.  Thus,  while  bent  beneath  the  weight  of  tem- 
poral power,  he  would  inwardly  rejoice  in  the  omnip- 
otence of  God;  while  held  in  the  grasp  of  Nero,  he 
would  magnify  the  Lord  who  was  able  to  deliver  him  out 
of  the  paw  of  the  lion  and  out  of  the  paw  of  the  bear; 
while  himself  a  victim  to  earthly  sovereignty,  he  would  by 
faith  look  up  to  that  King  of  kings  and  Lord  of  lords, 
■who  sitteth  above  all  thrones,  dominions,  principalities, 
and  powers;  w^Iiile  suffering  the  injustice  of  man,  and  the 
wrath  of  every  storm  of  this  social  state,  he  would  rest  in 
the  thought  of  calm  and  deep  security  as  a  member  of  the 
Catholic  Church  of  Christ,  and  a  citizen  of  Heaven. 

Under  the  circumstances  now  described,  what  should 
naturally  be  the  address  of  an  Apostle,  to  the  sheep  of 
Christ  in  the  midst  of  this  world  ?  Unless  he  had  some 
special  object  in  writing  to  them,  it  might  be  expected 
that  his  thoughts  would  take  shape  from  the  realization 
of  the  position  of  the  Church  of  the  Iledeemed  as  inter- 
preted by  his  own.  For  the  Church  is  in  the  world. 
Our  Lord  prayed,  not  that  She,  His  Bride,  should  be 
taken  out  of  the  Avorld,  but  that  She  should  be  kept  from 
the  evil.  The  Church  is  still  in  bonds :  She  is  beset  on 
every  side :  persecuted,  but  not  forsaken,  cast  down,  but 
not  destroyed.  Even  her  hymns  and  alleluias  have  a 
shade  of  sadness;  it  is  the  singing  of  the  Lord's  song  iu  a 


EPISTLE   TO   THE   C0L0S8IANS.  77 

strange  land  ;  tlic  chant  by  the  waters  of  Babylon.     As 
an  ancient  hymn  hath  beantifully  expressed  the  contrast: 

"Alleluia,  soiijr  of  sweetness, 

Voice  of  joy,  eternal  lay; 
Alleluia  is  the  anthem 

Of  the  choirs  in  heavenly  day, 
"Which  the  Angels  sing,  abiding 

In  the  House  of  God  alway. 

,    "Alleluia  thou  resoundest, 

Salem,  mother  ever  blest ; 
Alleluias  without  ending 

Fit  yon  place  of  gladsome  rest ; 
Exiles  we,  by  Babel's  waters, 
Sit  in  bondage  and  distressed." 

And  thns,  the  Apostle,  directing  his  eyes  towards  the 
Churches  of  the  Lord,  would  see  in  them  and  in  their  state 
that  which  reminded  him  of  his  own  position  ;  and  in 
writing  to  them,  he  might  probably  address  them  as,  like 
himself,  in  bonds;  as  secure,  however,  by  the  power  of 
God;  as  partakers  of  the  heavenly  gift;  as  needing  only 
perseverance  unto  the  end  ;  as  ready  to  be  exalted  and 
glorified,  if  constant  and  faithful  to  the  last.  And  sneh 
appears  to  be  the  character  of  this  marvellously  beautiful 
letter.  It  is  addressed  to  a  body  of  faithful  men  ;  to 
whom,  by  Epaphras,  had  been  preached  the  word  of  Gon; 
who  had  received  the  good  seed  into  a  warm  and  fertile 
soil ;  who  had  so  improved  the  grace  of  our  Lord,  that 
they  abounded  in  faitli  and  works  of  love;  who  had  sent 
Epaphras  to  Home,  to  bear  to  the  imprisoned  confessor 
their  salutation  and  their  sympathy.  To  such  he  writes. 
To  a  church  which  was  a  true  representation  oj^the  Great 
( 'atholic  Body,  in  faith,  in  love,  in  spirituality,  in  holiness. 
To  a  church  which  presented  the  mirror  of  the  Family  of 
Christ.  To  the  church  at  Colosse,  incidentally.  But,  in 
effect,  to  the  Church,  wheresoever  spread  in  beauty  and 
salictity  upon  the  earth,  lie  Avrote,  first  to  the  Colossians. 
But,  secondly,  he  intended  this  letter  for  the  Laodiceans. 
Beyond  them  it  might  go ;  it  hath  gone.  It  hath  come 
home  to  every  hearth-stone  of  the  faithful  city;  its  sound 
is  gone  out  everywhere  througli  the  Dwelling  of  the  Holy 
Ghost. 

What  we  have  to  consider,  then,  is:  that  this  Epistle  is 


78  COMMENTARY   01^   THE 

wide  and  general  in  its  scope,  and  that  there  is  in  it  scarce 
aught  of  local  or  particular.  And  its  wliole  sum  and  sub- 
stance may  be  resolved  into  two  comprehensive  words;  it 
treats:  1st,  of  Powkk,  and  2dly,  of  Respoxsibility.  To 
illustrate  this  remark,  will  be  the  object  of  these  introduc- 
tory observations. 

The  Christian  Keligion  is  but  a  development  and  appli- 
cation of  these  truths  ;  that  Man  is  fallen,  and  that  he  has 
no  power  to  raise  himself  from  that  condition.  Ilis  rescue 
and  redemption  nmst  be  effected  for  him,  and  from  with- 
out. The  spiritual  change  which  is  to  be  wrought  in  him, 
must  be  wrought  by  some  outside  agent,  and  that  agent, 
it  may  be  presumed,  will  use  external  appliances  and 
means  to  the  desired  end.  These  ideas  have  been  rooted 
in  the  Church  mind  from  the  beginning ;  and  they  stand 
opposed  to  the  notions  of  an  innate  power  in  Man,  and  of 
a  natural  development  towards  wisdom  and  righteousness. 

But  these  ideas  are  not  left  to  float,  vague  and  loose, 
through  the  minds  of  men.  They  are  made  practical  in 
an  organized  system.  It  is  believed  by  those  who  have 
been  trained  under  that  system,  that  before  a  sinner  is 
able  to  take  any  step  in  the  way  of  light  and  life,  he  must 
have  received  a  Divine  gift,  to  quicken  his  powers,  and  to 
arouse  his  will.  That  gift  is  conveyed  to  him  from  with- 
out; and  is  superadded  to  aught  and  all  that  he  was  before 
its  reception:  while  the  moment  in  which  it  is  bestowed 
is  that  in  which  his  spiritual  history  begins.  He  merits  it 
not ;  nor  is  he  a  co-agent  in  its  acquisition.  His  part  is  to 
receive  it,  in  humble  faith ;  and,  having  thus  received  it, 
to  keep  it  safe,  and  improve  it,  and  hold  it  fast  in  active 
love.  Thus  the  history  of  each  soul  is  but  a  history  of 
responsibility  for  grace  received :  and  they  who  are  con- 
demned hereafter,  shall  be  condemned  for  having  squan- 
dered or  lost  that  holy  treasure  which  was  committed  to 
their  trust. 

Again  :  it  is  believed,  that  as  the  gift  is  from  without, 
so  it  is  conveyed  by  external  agencies  and  instruments. 
These  agencies  are  the  Sacraments  and  ordinances  of  the 
Church.  For  they  are  not  empty  signs  or  forms,  but 
means  whereby  God  doth  work  invisibly  and  after  a 
divine,  heavenly,  supernatural,  and  miraculous  way  with- 
in the  soul. 

If  now  the  evidence  be  asked,  of  the  fact  that  a  heavenly 


EPT3TLE   TO   THE   C0L0SSIAN9.  79 

gift  has  indeed  been  imparted,  ye  hold  that  as  the  gift 
comes  from  without,  and  as  an  external  instrumental 
means  has  been  appointed  for  its  conveyance,  the  fact  that 
the  means  has  been  duly  used  is  the  first  and  prominent 
evidence  that  the  gift  has  been  received.  The  Sacraments 
are  therefore  believed  to  be,  1st,  the  channels  of  grace, 
and,  2dly,  the  evidence  and  proof,  in  their  use  according 
to  Christ's  appointment,  that  the  grace  has  been  given. 
And  against  this  historic,  external,  and  positive  evidence, 
no  inner  impression,  no  sensible  emotion,  no  intellectual 
surmise  can  be,  logically,  of  any  weight  at  all. 

To  explain  :  the  Sacrament  of  Holy  Baptism  is  the 
appointed  means  of  regeneration,  and  its  effect  is  to  make 
the  recipient  a  member  of  Christ,  the  child  of  God,  and  an 
inheritor  of  the  Ivingdom  of  Heaven.  He,  therefore,  who 
has  been  baptized,  has,  in  the  historic  fact  of  his  having 
received  that  Sacrament,  the  proof  that  he  is  regenerate, 
and  the  evidence  that  he  has  been  made  a  child  of  God. 
This  proof  is  sufficient ;  it  is  unique ;  he  cannot  piously 
demand  any  thing  more. 

But  the  question  may  arise,  whether  such  a  one  has 
continued  to  be  the  child  of  God,  and  whether  he  has  or 
has  not  fallen  from  grace  ?  In  replying  to  such  a  question, 
internal  evidence  must  be  received,  and  no  other  can 
serve  the  purpose. 

For  a  baptized  person  to  doubt  that  he  has  received  the 
grace  of  sonship  and  adoption,  because  of  the  absence  of 
some  or  of  any  inward  experiences  or  sensible  results, 
would  be  from  this  point  of  view  illogical  and  impious. 
But  the  absence  of  internal  signs  might  justly  alarm  him 
into  a  fear  lest  he  had  forfeited  or  lost  his  privilege. 

Again  :  the  Sacrament  of  the  Body  and  Blood  of  Christ 
is  the  evidence  of  Gon's  continued  favor.  He  assures  us 
thereby  that  we  are  very  members  incorporate  in  the 
Mystical  Body  of  His  Son ;  that  the  forgiveness  of  sin  is 
renewed  unto  us  ;  that  we  are  partakers  of  His  favor  and 
goodness,  and  heirs  through  hope  of  His  everlasting  king- 
dom. No  subjective  impressions  should  be  allowed  to 
weigh  against  this  external  evidence.  It  is  not  feeling 
which  determines  a  man's  spiritual  state ;  and  the  feelings 
cannot  constitute  proof  in  the  premises. 

To  sum  up  :  the  Promises  of  God  are  their  own  proof, 
and  the  Declarations  of  God  constitute  their  own  evidence. 


80  COMMENTARY   ON   THE 

And  as  Evidence  may  be  divided  into  External  and  Inter- 
nal, it  is  through  External  Evidence  alone  that  we  become 
assured  of  our  possession  of  the  Gifts  and  Grace  of  Goo ; 
while  it  is  through  internal  evidence  only  that  we  can 
decide  whether  we  are  improving  them  as  we  ought  to  do. 
Internal  evidence  is  paramount  in  its  own  sphere,  which 
is  that  of  Man's  llesponsibilitj  ;  but  it  is  valueless  in  any 
question  of  Gou's  Acts  and  Power.  That  a  man  does  not 
feel  conscious  of  a  spiritual  change  upon  the  reception  of 
a  sacrament,  constitutes  no  proof  that  it  conveyed  to  him 
no  gift,  since  his  feelings  have  not  their  exercise  in  the 
sphere  of  God's  miraculous  operations.  They  are  legit- 
imate witnesses,  in  questions  touching  a  man's  action; 
but  in  those  which  relate  to  the  Work  of  God,  they  are 
simply  nugatory.  And  since  the  work  of  redemption  is 
God's  alone,  and  since  the  conveyance  of  the  blessing  to 
us  is  also  llis  alone ;  since  Man  has  not  wrought  out  his 
own  salvation,  and  is  powerless  to  bring  it  within  his 
reach,  and  secure  it  by  his  own  efforts ;  the  Evidence  that 
Ecdemption  has  been  wrought,  and  that  he  has  been  made 
a  partaker  thereof,  must  be  an  external  evidence,  against 
which  no  supposed  internal  evidence  can,  in  its  absence, 
justly  weigh,  and  which  no  such  supposed  internal  evi- 
dence can,  by  its  presence,  materially  corroborate. 

The  system  now  under  consideration,  stands  of  course 
in  marked  opposition  to  the  Pelagianisin  and  semi-Ration- 
alism of  the  day.  The  most  striking  point  of  contrast, 
however,  is  this  :  that  Popular  lleligionism  makes  Inter- 
nal Evidence  the  sole  criterion  of  a  man's  spiritual  state, 
to  the  exclusion  of  all  outward  and_  visible  signs  and  sacra- 
mental proofs.  lie  who  is  in  a  state  of  grace  will  feel 
that  he  is ;  and  if  he  does  not  feel  it,  then  he  is  not  in  a 
state  of  grace.  And  so,  the  child  of  Gt»D  will  have  sensible 
assurance  that  he  is  such  ;  and  the  want  of  such  assurance 
proves  that  the  relationship  does  not  exist.  The  system 
is  reducible  to  this  proposition  :  that  Sul)jective  Feelings 
constitute  the  Proof^and  Evidence  of  Spiritual  Conditions. 

Now  although  they  who  hold  this  principle  most  tirmly, 
regarding  it  as  of  vital  importance,  may  not  be  tainted 
with  the  class  of  views  to  which  it  lineally  belongs,  yet 
they  cannot  fail  to  perceive,  upon  a  study  of  the  history 
of  the  Human  Mind,  that  it  is  but  an  article  of  that  Ration- 
alistic Creed  against  which,  since  the  days  of  Pelagius, 


EPISTLE   TO   THK   COLOSSIANS.  81 

the  Chiircli  of  God  has  had  lier  heavy  battle.  The  lead- 
ing principle  of  the  Rationalistic  School  is  this :  that  Man 
is  sufficient  to  himself  without  the  aid  of  God  ;  that  by  the 
exercise  of  his  native  powers  he  may  arrive  at  all  neces- 
sary knowledge  in  respect  of  belief  and  duty ;  and  that 
hid  progress  is  a  natural  development  from  within.  The 
Rationalists,  having  laid  down  these  principles,  proceed 
of  course  to  make  Internal  Evidence  the  one  and  sole  test 
and  proof,  the  Grand  Criterion.  And  hence  they  argue 
that  the  individual  mind  is  able  alone  to  cope  wntli  all 
problems  ;  that  what  a  man  thinks  to  be  true  is  true  for 
him  ;  and  that  we  may  hold  what  creed  we  like,  if  it 
squares  with  our  own  views,  and  if  we  are  sincerely  per- 
suaded of  its  sufficiency.  Cognate  to  these  profane 
assumptions  is  the  idea,  though  held  by  truly  devout  and 
religious  persons,  that  a  subjective  feeling  or  sentiment 
furnishes  a  stronger  proof  of  acceptance,  than  the  recep- 
tion of  an  attested  Sacrament  of  the  Church. 

Thus,  then,  may  we  state  the  case,  as  between  the 
Church  System,  and  that  now  popular  in  the  world  around 
us.  The  semi-rationalistic  mind  of  the  day  affirms  as  an 
axiom,  that  Subjective  Feelings  are  the  Evidence  and 
Proof  of  Spiritual  Conditions.  Where,  therefore,  these 
evidences  are  found,  there,  and  only  there,  may  the 
existence  of  the  condition  be  affirmed  ;  so  that, 

1st,  the  evidence  of  a  man's  being  in  a  state  of  grace 
and  salvation,  must  be  sought  within  him,  and  not  with- 
out / 

And,  2dly,  it  is  not  until  a  man  is  leading  a  godly, 
righteous,  and  sober  life,  that  it  may  be  affirmed  of  him 
that  he  is  a  member  of  Christ,  and  a  child  of  God. 

Whereas,  the  System  of  the  Church  in  contrast  may  be 
thus  expressed : 

1st,  God's  external  witness  to  a  man's  condition,  is,  in- 
dependently of  any  feelings  or  impressions  of  his,  the  proof 
to  him  thereof; 

2dly,  a  man  is  made  a  member  of  Christ,  and  a  child  of 
God,  in  order  that  he  may  lead  a  godly,  righteous,  and 
sober  life. 

On  the  former  theory,  there  is  a  constant  aiming  at  a 
state  to  be  attained :  on  the  latter,  there  is  a  continual 
vigilance  to  preserve  a  state  already  in  possession.  The 
tone  of  the  former  system  is  tentative  •  that  of  the  latter 

6 


88  COMMENTARY   ON   TUB 

conservative.  In  the  former  case,  it  is  agreed  tliat  hfcause 
a  man  is  seen  to  lead  a  godly  and  pions  life,  tlierefore  he 
is  a  Christian ;  in  tlie  latter  the  thought  is  this,  that 
ht'ciiHse  Almighty  Gon  has  made  a  man  a  Christian  in 
baptism,  therefore  that  man  ought  to  live  godly  and 
])iously  in  this  M'orld.  The  two  systems  are  the  exact 
reversal  of  each  other. 

Having  thus  contrasted  them,  the  question  now  remains, 
Which  is  the  System  of  the  inspired  Scriptures?  We  pro- 
pose to  answer  that  question,  by  an  appeal  to  this  Epistle 
to  the  Colossi  an  s. 

It  consists  of  four  chapters.  The  first  two  may  be 
reduced  to  this  statement  or  proposition  : — 

Ye  have  been  made,  hy  haptisra,  the  Children  of  God. 

The  last  two  chapters  may,  in  like  manner,  be  reduced 
to  this  : — 

Therefore^  ye  ought  to  live  henceforth  unto  Tlim. 

But,  in  these  two  propositions,  thus  collocated,  lies 
entire  the  Sacramental  System  of  the  Church,  of  which 
the  leading  principles  are  as  follows  : — 

1.  The  conferring  of  Grace,  by  and  through  the  Holy 
Sacraments ; 

2.  Responsibility  for  the  Grace  so  received. 

And  whereas  Modern  Religionism  incessantly  cries, 
"  Because  ye  live  righteously,  therefore  ye  are  Chris- 
tians;" and  until  ye  so  live,  ye  are  not  Christians; 
and  thereupon  urges  men  to  live  piously  and  godly  in 
order  to  become  Christians ;  we  find  in  this  Epistle  a 
language  diametrically  the  reverse.  For  it  was  evi- 
dently written  upon  the  theory,  that  the  state  of  a  man  is 
settled  for  him  by  God,  through  sacramental  incorpora- 
tion into  the  Church  ;  that  his  state,  so  fixed,  determines 
his  duties ;  that  he  is  not  to  look  forward  to  hecoming  a 
Christian,  seeing  that  he  was  made  a  Christian  when  bap- 
tized ;  that  the  proof  of  this  is  external ;  and,  that  his 
actions  must  correspond  to  his  character  and  position.  In 
a  word,  the  organic  law  in  the  Church  is  this,  that  Privi- 
lege and  Power,  already  in  possession,  determine  Duty  ; 
and  not,  that  we  must  work  up  to  the  attainment  of  Privi- 
lege and  Power. 

Much  of  the  present  misery  of  our  social  state  arises 
from  the  reversing  of  these  truths ;  from  placing  the  work 
of  man  first  in  order,  or  at  leas'  in  tlionght,  and  arguing 


EPISTLE  TO   THE   COLOSSIANS.  83 

thence  to  the  ap2:)arent  presence  with  him,  of  the  Lord. 
Faith  dies  out  from  the  popular  mind  ;  because  the  won- 
der-working power  of  God  is  neither  expected  nor  believed 
in.  Hence  the  idea  of  waiting  for  a  change  in  heart, 
before  embracing  the  promise  of  salvation ;  the  error  of 
regarding  sacraments  as  but  the  signs  and  seals  of  work 
already  done,  instead  of  the  instruments  by  which,  i.  e.,  in 
the  application  and  reception  of  which,  it  is  to  be  accom- 
plished ;  tlie  notion  that  in  subjective  conditions,  and  only 
in  them,  lies  the  evidence  to  a  man  of  his  real  state  before 
God.  The  Epistle  to  the  Colossians,  rightly  understood, 
could  hardly  fail  of  removing  the  intellectual  cloud  which 
hinders  so  many  from  seeing  the  glorious  mode  of  the 
Divine  operation  ;  and,  subsequently,  under  the  inspiration 
of  this  high  knowledge,  a  purer  morality,  a  warmer  love, 
and  a  more  reverent  fear,  might  snpplant  the  feeble  pro- 
ductions of  the  modern  dilution  in  which  Truth  seems 
almost  asphyxiated. 

The  remarks  which  have  been  made  thus  far,  will  suffice 
to  give  a  clew  to  the  interpretation  which  is  about  to  fol- 
low. One  observation  only  shall  be  added.  The  Epistle 
to  the  Colossians  is  remarkable  for  its  perfect  symmetry. 
It  consists  of  but  four  chapters.  Of  these  the  first  two 
form  the  former  half,  and  the  second  two  the  latter.  The 
subject  of  the  first  half  is.  The  Privileges  of  the  Christian ; 
that  of  the  second  half,  His  Duties.  The  two  halves  are 
perfectly  balanced  the  one  against  the  other :  as  remark- 
ably almost  as  the  two  sides  of  the  body,  or  the  right  and 
left  sides  of  the  heart,  or  the  hemispheres  of  the  brain. 
The  point,  at  once  of  union  and  of  division  is,  the  very 
first  word  of  the  third  chapter,  IF.  This  if  does  not 
express  uncertainty  ;  it  is  equivalent  to,  since.  And  it  so 
links  and  marries  the  two  sides  of  the  lettei-,  that  all  the 
exhortations  which  we  find  on  the  one  hand,  are  founded 
on  all  the  assertions  on  the  other.  But  this  will  be  noted 
hereafter,  in  its  bearing  on  the  whole  ethical  character  of 
this  divine  composition. 

To  proceed,  therefore,  to  the  exposition. 


PART    FIRST. 
THE  PRIVILEGES  OF  THE  CHRISTIAN 


CHAPTERS  I,  AND  II. 


PART  FIRST. 


(CHAPTER  I.) 

Paitl,  an  apostle  of      "By  the  will  of  God.'      It  is  His 

''^®.?y^ ^ ^'^"**   I^-L.  ^^®  alone  to  send  His  ministers:  no  man 
"Will  of  God,  and  Timo-  •    ^  ^.^  •       ji     ^     ni  i 

thens  our  brother,  ^^11  rightly  exercise  that  ofhce,  nnder 

2.  To  the  saints  and  any  lancied  call  from  withm  ;  all  such 
faithful  brethren  in  calls  are  but  delusions.  The  call  and 
Christ  which  are  at  mission  are  external,  through  the  suc- 
Oolosse :  Grace  Je  imto  ^Q^mrs  of  the  Apostles.  We  know  of 
you,  and  peace,  irora  ■,     ,  j?    •    i  xi  ^     • 

God  our  Father  and  the  ^^^  o"^  way  ot  rightly  entering  upon 
Lord  Jesus  Christ.         the  exercise  of  the  ministry ;  through 
episcopal  ordination. 

2.  "  Saints :"  sanctified  through  Holy  Baptism ;  cf. 
ii.  12. 

"  Faithful :"  the  faithful  are  they  who  believe  the  mys- 
teries, which  not  even  the  angels  knew  before  they  were 
revealed  by  the  Lord  and  by  His  Holy  Spirit ;  and  who, 
believing  them,  lead  a  life  worthy  of  their  high  vocation. 

"Saints  .  .  .  faithful  bretliren."  Sanctified,  tlnMUgh  the 
blood  of  Christ ;  believing  in  God's  word  through  Christ 
who  spake  it  to  us  as  never  man  spake ;  brethren  of  the 
Lord  Jesus,  and  of  each  other  in  Him.  A  full  and  exqui- 
site description  of  the  effect  of  the  Licarnation  and  Atone- 
ment, in  their  applicatioi^s  to  our  fallen  race. 

"  Grace  and  peace."  "Grace  is  the  seed  of  peace;  peace 
is  the  fruit  of  grace :  each  the  inheritance  of  the  Sons  of 
God,  founded  on  the  Atonement  of  Christ,  or  given  to  us 
by  the  Merits  of  Christ." 

3.  We  give  thanks  to  3,  4.  From  these  verses  may  be 
God  and  the  Father  of  formed  a  just  opinion  of  the  noble 
our  Lord  Jesus  Christ,  character  of  the  Church-life  through- 

of  your  faith  in  Clirist  losse,  but  also  at  Laodicea,  for  whicii 
Jesus,  and  of  the  love  also  the  letter  was  intended. 


88  COMMENTARY    ON    THE 

trhich   ye  hare  to  all  5.  "  The  hope,"  ^^  <».,  of  future  glory 

the  saints,  j^j^j  blessedness.     For  heavenly  iovs 

5.  r  or  the  hope  which  .i  •  i  j  /•  i>  -/i  i 
i.  lai.l  u,.  toJ  you  in  f '^  the  promised  reward  of  laith  and 
heaven,  wiiereof  ye  love,  and  in  view  ot  them  should  men 
lieard  before  in  the  be  diliii;ent  in  every  fjjood  work, 
word  of  the  truth  of  "Wliereof:"  of  whieh  blessed  store 
the  gospel;  of  hope  and  coining  joy. 

''Tlie  word  of  the  truth  of  the  Gospel  .  .  ."  The  most 
true  and  very  certain  word  of  the  Gospel. 

6.  "  In  all  the  world."     Either  the 

6.  Which  IS  come  Apostle  means,  in  those  parts  of  the 
unto  vou,  as  «^  M  in  all  11*1         1  1  -i  i 

the  world;  and  bring-  ^^^^^-^^  ^^'^n  known  and  accessible;  or 
eth  forth  fruit,  as  it  else,  perliaps,  and  probably,  he  speaks 
doth  also  in  you,  since  under  an  impulse  of  prophecy,  and 
the  day  ye  heard  of  it,  looks  to  the  day  when  the  earth  shall 
and  knew  the  grace  of  ^^  f^^^  ^^  ^jj^,  knowledge  of  the  Lord, 
God  in  truth :  ^i  ^  ^i   ^  a  1        j 

as  the  waters  cover  the  sea.     Already 

is  tlie  sound  of  the  Gospel,  potentially,  gone  out  into  all 
lands:  for  the  Kingdom  of  Satan  and  of  Sin  is  doomed; 
and  the  triumph  of  the  Cross,  thoiigli  deferred,  is  linally 
sure.  To  the  ears  of  tieiids,  and  of  the  lost  spirits,  the 
Gospel  is  indeed  come  into  all  the  world. 

"  As  it  doth,"  etc.  Another  intimation  of  the  faithful- 
ness and  worthiness  of  the  Colossians  who  were  in  Christ. 

"  The  grace  of  God  in  truth."  The  truth  and  certainty 
of  the  Grace  of  God  ;  its  life-giving  power,  and  the  per- 
manency of  its  effects  in  the  leavening,  not  merely  of  the 
individual  being,  but  also  of  the  whole  mass  of  humanity. 

7,  8.    It   has   been    inferred,    from 
f'^'kliTa^^^o^^Te^r  ^^'^®^     verses,     that     Epaphras     had 

fellosSruVwho'ls  Pi-eached  the  Gospel  to  thein  ;  that  he 

for  you  a  faithful  min-  '^^as  their  Apostle,  and  not  o.  1  aul ;  that 

ister  of  Christ;  he  had  been  sent  to  them  b}'^  S.  Paul ; 

8.  Who  also  declared  and  that  he  had  returned  to  visit  Paul 
unto  us  your  love  in  the  at  Pome,  bearing  with  him   the   love 

^     '  and  good  wishes  of  the  brethren. 

"Love  in  the  Spirit:"  such  love  as  is  manifestly  in- 
spired and  poured  into  the  heart  by  the  Holy  Ghost. 

9.    How  profound    the   impression 

9.  For  this  cause  we  ^vhich  must  have  been  made  upon  the 
also  since  the  day  we  Apostle's  mind!  and  how  deep  the 
heard  tt.  do  not  cease  {.,.,.  ^  ^  1  •  •  1  1  •  j 
to  pray  for  you.  and  to  I'^liei  lound  by  liim,  amid  chains  ana 
desire  that  ye  might  be  captivity,    in    meditating    upon    the 


EPISTLK   TO   THK   COLOSSIANS.  89 

filled  with  the  knowl-  work  of  grace  among  these  good  and 
edge  of  Ids  will  in  all  faitlsfnl  men  ! 

rSa  JiuJ"""""'     .;;  Filled  with  the  knowledge  of  His 

^A'lll :  t.  e.,  with  a  more  lull,  more 
deep,  more  exact  knowledge ;  with  such  an  enlarged  and 
increased  comprehension  of  the  heavenly  mysteries,  as 
might  be  deemed  meet  to  be  enjoyed  by  them  in  respect 
of  tlieir  diligent  use  of  all  that  they  had  already  received, 
ior  as  we  rightly  use  them,  God's  gifts  increase  in  value 
with  us. 

"  In  all  wisdom  and  spiritual  understanding."  By 
abundant  gifts  of  the  same.  Wisdom  is  concerned  about 
the  reception  and  following  out  of  mysteries ;  understand- 
ing, about  tlieir  practical  application.  And  so,  in  Holy 
Conlirmation,  the  sevenfold  gifts  of  the  Holy  Ghost  are 
enumerated,  as  also  in  the  hymn,  Veui  Creator  /Spiritus, 
as  follows : — 

"The  Spirit  of  Wisdom  and  Understanding;  the  Spirit 
of  Counsel  and  Ghostly  Strength  ;  the  Spirit  of  Knowledge 
and  true  Godliness  ;  and  the  Spirit  of  Holy  Fear :"  each 
having  its  distinct  and  proper  meaning.  The  Gift  of  Wis- 
dom being  that,  whereby  we  devoutly  receive  the  Mys- 
teries of  the  Faith  :  that  of  Understanding  being  the  gift 
whereby  we  apply  the  Creed  in  a  practical  manner  for  the 
guidance  of  our  lives :  as  also  Counsel,  whereby  we  choose 
the  good  and  decline  from  the  evil ;  Ghostly  Strength, 
whereby  we  stand  firm  in  the  Lord,  resisting  the  adver- 
sary ;  Knowledge,  whereby  we  test  by  our  high  axioms  of 
Divine  truth  all  the  ways,  the  devices,  the  imaginings  of 
men,  and  all  that  calls  itself  science  and  knowledge,  but 
for  the  most  part  wrongly  so ;  True  Godliness,  whereby 
a  man  grows  more  and  more  into  the  image  and  likeness 
of  God  ;  and  Holy  Fear,  which  holds  to  full  consistency 
the  circle  of  the  life,  in  dread  of  the  Majesty  and  Greatness 
of  Him  with  whom  we  have  to  do. 

10.    "  Worthy   of  the   Lord " 

10.  That  ye  might  ^^j.^^y  ^f  the  inestimable  piivileges 
walk    w^orthy    of    the  ,.     "^  i    i        tt-  i  v     i 

Lord  unto  all  pleasing,  conferred   by  Hnu  ;    wortliy   ot   that 
being  fruitful  in  every  great  and   glorious    condition   which 
good    work,    and    in-  the  ApostltT  presently  so   splendidly 
creasing  in  the  knowl-  developes  and  describes. 
"^e«  «|  ^«<1 ;  u  Unto  all  pleasing  .  .  ."     So  as  in 

all  things  to  please  Him. 


90  COMMENTAKY    ON    'rilE 

11.  Strenpthened  H-  "Strengthened,"  &c.  Even  as 
with  all  luiglit,  accord-  t^ey  actiuilly  were.  llie  niiglity 
ing  to  his  glorious  power  of  llie  Holy  Ghost  is  referred 
power,    unto    all     i)a-   to. 

tience  and  Urngsiiiler-       ujij^    crlorious   power."     We  may 
"         ''  •'  meditate  long  on  sueh  expressions  as 

this,  before  we  feel  what  they  imply.  There  is  a  certain 
glory,  hidden  from  the  common  view,  but  now  and  then 
tlashing  forth  clear  and  dazzling,  through  all  the  process 
and  work  of  our  redemption.  It  was  seen  in  Our  Lord, 
at  times;  it  has  been  reflected  in  His  Saints;  it  is  ever 
near  and  ready  to  be  revealed;  it  shall  blaze  in  pre-emii'ent 
splendors  around  the  pathway  of  His  Second  Advent. 
But  though  we  see  it  not,  yet  is  His  poAver  always  attended 
with  the  near  radiance  and  glory ;  and  although  there  be 
a  hiding  thereof,  yet  this  is  perhaps  intended  mercifully, 
since  we  should  not  be  able  to  endure  its  manifestation. 
When  Saul  beheld  that  ''glorious  power"  on  the  way  to 
Damascus,  he  and  all  his  company  fell  to  the  earth 
together,  and  he  was  for  three  days  without  speech  or 
sight.  This  same  glory  is  near  us,  even  round  about 
every  font  and  above  every  altar,  and  through  the  shrines 
and  sanctuaries  of  God:  but  we  see  it  not  now,  for  it  is 
in  mercy  hidden  from  our  eyes. 

"O  God  of  mercy,  God  of  might, 
How  should  pale  sinners  bear  tlie  sight, 
If,  as  Thy  power  is  surely  here. 
Thine  open  glory  should  appear?" 

"Patience...  Longsuftering."  At  these  words  we  re- 
member the  Apostle  in  his  dungeon  ;  there  is  a  gleam  of 
pers(jnality,  strong  and  clear,  along  the  line  of  the  thought. 
"With  joyfulness,"  also:  for  he,  in  his  bonds,  felt  not 
their  pt)wer,  for  the  glorious  hope  of  the  iinal  deliverance. 

r^-  •       XT.    1  12.    Here    beo^ins  that   grand    .and 

12.     Giving    thanks       ,  ,.  ,         .   ^.  v  ^\  ■    -y 

unto  the  Father,  which  sublime  description  ot  the  privileges 

hath  made  us  meet  to  and   position   of  the  laitlitul,   which 

be  partakers  of  the  in-  makes  up  the  greater  part  of  the  first 

heritance  of  the  saints  two  chapters. 

"'^■'°''^=  "Giving  thanks..."     The  Apostle 

speaks  in  his  own  person. 

"  Unto   the  Father."      The  form  of  this   thanksgiving 

borders  on  the  Sacramental  and  the  Eucharistic.     Eor  iu 


EPISTLE   TO   THE   C0L0S8IANS.  91 

the  IIolj  Eucharist,  the  oblation  is  made,  not  to  the  Holy 
Triuity,  but  to  tlie  Father;  as  it  is  said  by  the  priest,  "by 
whom  and  with  whom,  in  the  unity  of  the  Holy  Ghost, 
all  honor  and  glory  be  unto  Thee,  O  Father  Almighty, 
world  without  end.     Amen," 

"  Made  us  meet. . ."  tit  or  worthy.  Let  modern  schools 
settle  it  among  themselves  how  they  will  understand  this 
langnace.  The  Church  hath  ever  acknowledojed  a  worthi- 
ness  of  congruity  in  the  Saints.  See  Kev.  iii.  4 ;  S.  Luke 
xxi.  36 ;  2  Tliess.  i.  5,  6,  &c.,  &c.  Merit  of  condignity, 
involving  creature  claim  and  a  right  to  the  gift  of  God,  is 
what  the  Church  and  the  Scriptures  deny  as  possible  in 
any  case.  But  merit  of  congruity,  or  iitness  and  suitable- 
ness, has  ever  been  recognized  as  necessary,  and  is  every- 
where expressed  or  implied  throughout  the  Scriptures 
The  bad  and  most  offensive  sense  of  merits  is  not  its  scrip- 
tural nor  its  ancient  meaning,  but  the  gross  corruption  of 
later  and  depraved  ages. 

"Saints  in  light."  The  Holy  Angels  are  probably 
meant ;  and  the  idea  is  to  express  the  opening  to  man  a 
way  into  the  very  inmost  shrines  and  tabernacles  in 
Heaven,  where  the  Angels  continually  do  cry,  and  where 
Cherubim  and  Seraphim  respond  everlastingly  in  the 
praises  of  the  Most  Holy.  This  is  the  "inheritance" 
promised  to  "  them  that  love  him." 

io   Txru    1,  4.1,  1  r  13.  "The  power  of  darkness. .."  The 

13.  Who  hath  dehv-  ,  .       ,  ,,-r^p,   ^  ^  r\      •    n 

ered  us  from  the  power  kmgdom  ot  Satan,  and  tlie  lutluences 
of  darkness,  and  hath  of  his  incantations, 
translated  us  into  the  "  The  Kingdom  of  His  dear  Son.. ." 
kingdom  of  his  dear  That  is,  the  Church  of  Christ,  whereof 
Holy  Baptism  is  the  door.  For  Christ 
is  the  Light ;  and  His  Church  is  the  Kingdom  of  Light. 
At  her  gates  the  powers  of  darkness  are  exorcised  and 
cast  out;  and  in  her  the  Reason  rejoices  in  the  true 
illumination  from  God. 

"  His  dear  Son. . ."  This  term  of  love  and  deep  affec- 
tion would  seem  to  be  spontaneously  rushing  to  the 
Apostle's  thought,  in  view  of  what  immediately  follows, 
the  pouring  out  of  that  most  precious  Blood.  "  His  dear 
Son  !"  Dear,  indeed ;  dear  to  all  hearts ;  dear,  for  what 
He  did; 

*'  Jesu,  dulcis  memoria, 
•     Dans  vera  cordis  gaudia ; 


92  COMMENTARY    ON   THE 

Sed  super  mel  et  omnia, 
Ejus  dulcis  priesentia. 

"Nil  oanitur  suavius, 
Kil  auditur  jucundius, 
Nil  cogitatur  dulcius, 
Quurn  Jesus  Dei  Filius." 

Note  also,  that  it  is  to  Ilim,  the  Son  of  God,  that  the 
following  sublime  verses  refer.  And  it  would  be  im- 
possible to  describe  Omnipotence  and  Absolute  Deity, 
more  clearly  than  they  are  set  forth  in  the  ensuing  terms. 
The  power  of  language  could  go  no  further;  yet  all  that 
is  predicated,  is  predicated  of  Ilim  who  shed  His  Blood 
for  us  upon  the  cross  of  shame. 

14.  In  whom  we  have  l^-  "Redemption  through  His 
redemption  through  his  Blood. . ."  For  He  is  the  vicarious 
blood,  freft  tlie  forgive-  sin-offering,  the  propitiation  for 'all 
nessofsins:  the  sins  of  all  the  world.  In  which 
redemption  the  first  gift  is  that  of  pardon. 

15.  Who  is  the  image  l^.  "The  Image,"  is  doubtless  in- 
of  the  invisible  God,  tended  to  stand  in  contrast  with  the 
the  firstborn  of  every  Invisibility  of  God.  Thus,  we  get  the 
creature.  idea,  expressed  by  the  Lord's  own 
lips :  "  no  man  hath  seen  God  at  any  time :  tiie  only-be- 
gotten Son,  which  is  in  the  bosom  of  the  Father,  He  hath 
revealed  Him."  The  Divine  Nature,  the  Divine  Sub- 
stance, can  no  mortal  possibly  behold.  But,  veiled  in 
Flesh,  it  is  revealed  in  Christ.  His  Humanity  is  the 
Image,  the  "Imago,"  by  looking  upon  which,  we  form 
the  conception  of  Almighty  God. 

The  Son  of  God,  co-equal  and  co-eternal  with  the 
Father,  and  thus,  in  power,  in  glory,  in  all  things  like 
unto  Him,  and  thus  i)erpetually  His  Image  and  perfect 
representment,  clad  afterwards  in  flesh,  becomes  visible 
to  men,  and  thus  reveals  to  them  a  true  and  just  image  of 
the  Father. 

"The  Firstborn  of  every  creature."  Begotten  before 
any  thing  was  created.  And  so  more  excellent  than  any 
creature.  For  all  creatures  were  made  by  Him.  He  pre- 
ceded them  all  in  eternity ;  He  made  them  all  in  time. 
"  Qua?5  onmes  aiternitate  praecedit,  et  quas  omnes  in  tem- 
pore creavit."  Lest  any  should  be  misled  by  a  heretical 
gloss,  as  thougli  Christ  were  a  creature  Himself,  let  him 
look  on,  and  be  silent,  and  adore. 


EPISTLE   TO   THE   C0L0SSIAN8.  93 

If  tliis  lajij^nage  does  not  express 

,/f/.^«'^y^™^f'"t  Absolute   Divinity,    no    language    is 
all  thino;s  created,  tliat  t  i       r.  -^ '      .  o      b^    ^° 

are  in  heaven,  and  that  capable  of  expressing  it. 
are  in  earth,  visible  and        "  By  Him."     By  Christ, 
invisible,  whether  they       "  All  things. . ."  therefore  Pie  was 
be  thrones,  or  domin-  ^ot  created,  otherwise  this  were  not 
ions,   or  principalities,   j.„„„       nf  c     t  i     ?    /^  i    •    o    -i  r\ 

or  powers:    all   things  ^^^^     ?/"  S-  John's  Gospel    l.  3,  10. 
■were  created  by  him,        .'In  Heaven. ..  m  earth:"  terms  of 
and  for  him :  universal  comprehension. 

"  Visible  and  invisible. . ."  lest  any 
should  suppose  that  spiritual  essences  were  to  be  excepted. 

"  Thrones,  Dominions,  Principalities,  Powers. . ."  Not 
merely  the  ordinary  angels,  but  those  of  highest  degree; 
for  these  terras  are  the  titles  of  ranks  and  grades  in  the 
angelic  hosts.  All,  alike,  were  made  by  Christ,  and  without 
Him  was  not  any  Angel  or  Archangel  made  that  was 
made. 

"  By  Him . . ."    As  the  Agent. 

"For  Him..."  As  the  First  End  of  their  existence; 
lest  any  heretical  gloss  should  creep  in  as  though  He  were 
merely  an  instrument,  and  as  though  they  were  intended, 
not  for  His  glory  and  supreme  honor,  but  for  some  other. 

17.  And  he  is  before  I'i'-  "  Before  all  things . . ."  because 
all  things,  and  by  him  eternal. 

all  things  consist.  "  All. ..  consist."     He  not  merely 

18.  And  he  is  the  createdfU  but  sustains,  supports,  lip- 
head  of  the  body,  the  ^^olas  all  things. 

church:  who  is  the  be-  18.  In  the  former  part  of  this  sub- 
ginning,  the  firstborn  lime  description,  the  Lord  is  spoken 
from  the  dead ;  that  in  ^f  jji  jjig  divine  character.     But  now, 

His  humanity  He  is  the  head  ot  the 
Church ;  and  as  Man,  was  He  the  First  Fruits  of  the  Resur- 
rection. A  devout  writer  has  admirably  contrasted  the 
aims  and  scope  of  these  verses  as  follows : 

"  He  who,  as  God,  is  before  all  things,  and  by  whom 
all  things  consist ; 

"As  Man,  is  the  head  of  the  Church,  the  fountain  of  all 
knowledge  and  of  every  motion  of  supernatural  grace,  of 
whose  fulness  have  all  we  received. 

"  He  who,  as  God,  is  the  beginning  of  all  things ; 

"As  Man,  is  the  beginning,  the  fount,  the  author  of 
resurrection  to  eternal  life. 


9i  COMMENTARY   ON    THE 

"  lie  wlio,  as  Ooi),  is  tlie  first-bo^ottcn  of  every  creature; 

"As  Miiii,  is  the  lirst-begotten  ol'  tliein  that  rise  again  to 
immortality." 

Marvellous,  that  after  all  this,  any  could  be  found  so 
blind,  so  rash  as  to  impugn  the  true,  the  full,  the  perfect 
deity  of  the  Lord  Christ !  Yet  there  is  no  length  too 
great,  too  distant,  wliither  the  unbridled  temper  of  doubt- 
ful and  ])iesuniptuous  man  may  not  perchance  conduct  him. 
But  which  shall  we  hold  to  be  the  right,  the  reasonable 
intei'preter  of  Holy  Scripture  ;  the  philosophic  school, 
which  withholds  the  full  confession,  and  would  still  raise 
a  doubt  whether  Christ  be  really  divine;  or  that  Church 
which  believes  *'  in  One  Lord  Jesus  Christ,  the  only-be- 
gotten Son  of  God,  begotten  of  His  Father  before  all 
worlds,  God  of  God,  Light  of  Light,  Very  God  of  Very 
God,  begotten,  not  made,  being  of  one  substance  with  the 
Father;  By  whom  all  things  were  made?''  Which  of 
these  two  witnesses  speaks,  of  itself?  and  which  hath  the 
mind  of  the  Spirit? 

'•That  in  all  things  He  might  have  the  pre-eminence." 
In  respect  to  His  Divine  Nature  and  to  His  Human.  As 
God,  He  hath  the  pre-eminetice  over  all  that  is  not  God, 
as  the  One  by  whom,  in  whom,  and  unto  whom  all  things 
are  and  were  created.  As  Man,  He  hath  the  pre-eminence 
in  His  Church,  which  shall  linally  break  to  pieces  all  the 
kingdoms  of  the  earth  and  the  glory  of  them. 

'•The    iirst-born    from    the  dead "    Not  first    in 

time,  but  first  in  causalit}'.  Nay,  first  in  time  also,  if 
we  think  of  Him  as  the  one  over  whom  Death  hath  no 
more  dominion.  And  fii'st,  since  His  llesuri'ection  was 
the  exemplar  and  cause  of  all  others  that  ever  were  or 
shall  be. 

19.  For  it  pleased  10.  "In  Him,"  to  wit,  as  Man  ;  for 
tfie  Father  that  in  him  in  Him  as  God,  all  fulness  dwelt  al- 
should  all  fulness  dwell;  ready.  But  on  tlie  exaltation  and 
glorifying  of  Christ,  the  Humanity  came  to  receive  in 
time  all  that  the  Divinity  had  from  Eternity,  so  far  as 
Human  Nature  was  capable  thereof.  By  bearing  this  in 
mind  many  obscure  passages  in  Holy  Scripture  become 
clear.  See,  for  instance,  Heb.  i.  4,  where  it  is  said  of  Our 
Lord  that  he  was  made  better  than  the  angels.  But  in 
this  Epistle  we  have  just  read  that  the  angels  were  created 
by  Him.     How  can  it  be  said  of  the  Creator  that  He  was 


EPISTLE   TO   THE   COLOSSIAN8.  95 

made  to  become  better  than  His  own  works?  Many  other 
instances  may  be  given,  on  whicii  the  same  difficulty  would 
arise.  But  the  solution  lies  here:  He,  who  was  eternally 
equal  with  the  Father,  became  Man,  thereby  descending 
to  the  state  of  a  servant :  but  thereupon  lie  was  exalted, 
as  Man,  so  as  to  become,  in  respect  to  His  Humanity, 
all  that  He  had  been,  in  respect  to  His  Deity,  from 
eternity. 

Among  the  fathers  we  find  this  view  clearly  and  gi-andly 
set  forth,  but  nowhere  so  fully  or  splendidly  as  in  the  writ- 
ings of  Saint  Athanasius.  The  following  extracts  are 
given,  in  illustration  of  this  remark. 

"In  the  beginning  was  the  Word,  and  the  Word  was 
with  God,  and  the  Word  was  God.  But,  for  our  sakes, 
afterwards,  the  Word  was  made  flesh.  And  the  term  in 
question,  'wherefore  also  God  hath  highly  exalted  Him,' 
(Phil.  ii.  6),  does  not  signify  that  the  substance  of  the 
Word  was  exalted,  for  He  was  ever  and  is  equal  to  God, 
but  the  exaltation  is  of  the  Manhood. . .  For  of  this  was 
Man's  nature  in  want,  because  of  the  humble  estate  of  the 
flesh  and  of  death. . .  therefore,  as  Man,  He  is  said,  because 
of  us,  and  for  us,  to  be  highly  exalted,  that  as  by  His 
Death  we  all  died  in  Christ,  so  again  in  the  Christ  Himself 
w^e  might  be  highly  exalted,  being  raised  from  the  dead 
and  ascending  into  heaven  whither  the  forerunner  is  for 
us  entered. 

"  He  sanctifies  Himself  (to  wit  as  Man),  not  that  the 
Word  may  become  holy,  but  that  He  Himself  may  in 
Himself  sanctify  all  of  us. 

"  God  exalted  Him,  not  that  He  Himself  should  be 
exalted,  for  He  is  the  Highest;  but  that  He  may  become 
righteousness  for  us,  and  we  may  be  exalted  in  Him . . . 
and  if  the  Son  be  righteousness,  then  He  is  not  exalted  as 
being  Himself  in  need,  but  it  is  we  who  are  exalted  in 
that  righteousness  which  is  He. . . 

''For  the  Word,  in  receiving  a  Body,  deifled  {sdeoTToirjoev) 
that  which  He  put  on,  nay,  gave  it  graciousl}'  to  the  race 
of  men. . . 

"For  whereas  the  Powers  in  Heaven,  both  Angels  and 
Archangels  were  ever  worshipping  the  Lord,  as  they  are 
now  worshipping  Him  in  the  Name  of  Jesus,  this  is  our 
grace  and  high  exaltation,  that  even  when  He  became 
Man  the  Son  of  God  is  worshipped,  and  the  Heavenly 


96  COStMKNTARr   ON   THE 

Powers  are  not  startled  at  seeing  all  of  up,  who  are  of 
one  l)ocly  witli  llini,  introduced  into  their  realms... 

"  Therefore  if  even  before  the  world  w.as  made  the  Son 
had  tliat  j;loi-y  and  was  Lord  of  (Tlory,  and  Highest  over 
all,  and  (k-sceiidccl  from  Heaven,  and  is  ever  to  be  wor- 
Bhi))ped,  it  follows  that  He  had  no  promotion  from  His 
de^eeiit,  but  rather  Himself  promoted  the  things  which 
needed  j)romotion .  . .  and  He  descended  to  effect  their 
promotion." 

Thus  far  the  holy  father,  npon  the  place  in  Philippians 
ii.  9, 10.  The  following  remarks  of  his,  on  Psalm  xlv.  7,  8, 
are  to  the  same  etfect : 

"Therefore  He  is  here  said  to  be  anointed,  not  that  He 
may  become  God,  for  He  was  so  even  before;  nor  tliat 
He  may  become  King,  for  He  had  the  kingdom  eternally, 
existing  as  Gou's  Image,  as  the  sacred  oracle  shows;  but 
in  our  behalf  is  this  written  as  before.  For  the  Israelitish 
kings  upon  their  being  anointed  then  became  kings,  not 
being  so  before;  but  the  Saviour,  on  the  contrary,  be- 
ing God  and  ever  ruling  in  the  Father's  Kingdom,  and 
being  Himself  the  Dispenser  of  the  Holy  Ghost,  never- 
theless is  liere  said  to  be  anointed,  that,  as  before,  being 
said  as  man  to  be  anointed  with  the  Spirit,  He  might 
provide  for  us  anew,  not  only  exaltation  and  resurrection, 
but  the  indwelling  and  intimacy  of  the  Spirit. . . 

"The  Spirit's  descent  on  Him  in  Jordan  was  a  descent 
on  us,  because  of  His  bearing  our  Body.  And  it  did  not 
take  place  for  promotion  {inl  j3eX-i<^aEi)  to  the  Word,  but 
again  for  our  sanctitication,  that  we  miglit  shaa'e  His 
anointing,  and  of  us  it  might  be  said,  Know  ye  not  that  ye 
are  God's  temple,  and  the  Spirit  of  God  dwelleth  in  you  ? 
(1  Cor.  iii.  IG.)  For  when  the  Lord,  as  Man,  was  washed 
in  Jordan,  it  was  we  who  were  washed  in  Him  and  by 
Him  ;  and  when  He  received  the  Spirit,  it  was  we  who 
by  Him  were  made  recipients  thereof  .  .  . 

"  If,  as  tlie  Lord  Himself  has  said,  the  Spirit  is  His,  and 
He  takes  of  His  and  sends  it,  it  is  not  the  Word,  considered 
as  the  AVord  and  Wisdom,  who  is  anointed  with  the  Spirit 
which  He  Himself  gives ;  but  the  Flesh  assumed  by  Him 
which  is  anointed  in  Him  and  by  Him,  that  the  sanctifi- 
cation  coming  to  the  Lord  as  Man,  ma;^'  come  to  all  men 
from  Him." 

Quotations  might  be  multiplied ;  but  these  are  sufficient 


KPISTLK   TO    TIIK    COLOSSIANS.  97 

for  our  purpose.  Tlic  Athanasian  view  is  tliis  :  The  Word 
and  Son  of  God  had  tlie  fuhiess  of  Deity  from  the  be- 
ginning. In  time,  tills  Divine  Person  became  incarnate. 
He  gained  naught  thereby,  unto  Himself,  since  personally 
He  was  incapable  of  advancement.  But  the  natuie  which 
He  assumed  was  advanced,  and  promoted,  and  glorified. 
Beginning  to  exist,  in  a  new  way,  as  Man,  He  came  to 
-^^osses^s,  all  over  again,  in  that  Humanity  of  His,  all  that 
He  had  before  in  His  Divine  Nature,  so  far  as  it  was  pos- 
sible without  absorbing  or  annihilating  or  transubstan- 
tiating the  Manhood.  All  this  was  done  for  us.  And  all 
the  expressions  in  the  Holy  Scriptures,  touching  Christ's 
being  ''  exalted,"  or  "  receiving,"  or  "  being  made,"  or 
"  becoming,"  are  to  be  understood  of  the  Humanity,  and 
not  of  the  Deity. 

Whoever  would  see  more  of  the  old  Church  mind 
on  these  heavenly  themes,  is  referred  to  S.  Athanasius, 
Discourses  against  the  Arians ;  S.  Leo,  Epistles ;  and  S. 
Gregory  Nazianzen,  Theological  Orations. 

„„.,,.  ,         20.   "  Having  made   peace."      Sin 

20.  And,  having  made  ,1  „  i?   i      ^-i-i      i    j. 

peace  through  the  f^^  the  cause  of  hostiity  between 
blood  of  liis  cross,  by  heaven  and  eartli :  but  Christ,  by  His 
Lira  to  reconcile  all  death,  destroyed  the  cause  of  aliena- 
things  unto  himself ;  by  tion,  and  thus  pacified  all  things. 

K"'/.f-'-^'  .'''^'^*^lf  "Things  in  earth  and  things  in 
they  be  things  in  earth,   1  i-p  •  1      . 1  1 

or  things  in  heaven.  heaven,  are  evidently  men  and  an- 
gels. This  is  said,  doubtless,  with 
reference  to  the  angelic  chorus  on  the  night  of  the  Nativ- 
ity, "  Peace  on  earth,  good  will  to  men,"  or  "  to  men  of 
good-will ;"  hominibus  bonae  voluntatis.  We  cannot  com- 
prehend the  full  extent  of  these  divine  statements  as  to 
the  universal  pacification  and  reconciliation  of  things 
above  and  things  below  ;  because  we  know  not  the  extent 
of  the  disorder  which  Sin  has  worked  through  the  whole 
universe.  But  one  thing  is  clear.  The  effects  of  the 
Lord's  Incarnation,  Atonement,  and  Triumphant  Exalta- 
tion to  Glory,  are  by  no  means  to  be  limited  to  this  one 
globe,  and  to  th^  inhabitants  thereof:  they  are  felt, 
bej'ond  ;  they  are  powerful  to  some  grand  results,  even  in 
the  spheres  nearest  to  the  Eternal  Throne.  The  Angels 
are  now  interested  in  the  Mj'steries  and  Rites  of  the  Mili- 
tant Church  (see  1  Peter  i.  12).  And  it  is  a  part,  nay 
the  sum  and  conclusion,  of  the  Plan  of  God,  to  gather  into 

7 


98  C(>M\ii:\l  AKV    "N    THE 

One  in  Clirist,  all  things,  in  llciiVL-n  and  on  Eartli.  So 
ihat  nothing  can  hv  more  nnsatisf'ying  llian  the  view  which 
would  refuse  to  take  in  all  these  sublime  relations,  and 
limit  itself  to  the  narrow  radius  of  the  oi-bit  of  the  earth. 
(See  remarks  on  Romans  viii,  19-22.) 

„,     ,    ,  ,,   ,       21.  "And  you,"    Here  the  thought 

21.  And    you.    tliat  *       «.       •     a  i-  -^  • 
were  sumetiu.e  alienut-  contracts;  in  the  preceding  verse  it  i8 
eil  and  enemies  in //o«/-  wide    enough    to    hold    the  Universe 
mind  by  wielced  works,   enclosed. 

yet  now  hatli  he  recon-  u  gometime  :"  before  their  call  and 
^  conversion  to  the  Catholic  faith. 

"  Alienated  in  mind  :''  as  not  having  the  true  knowledge 
of  God:  and  so  "  enemies,"  for  he  that  is  not  with  Ilim  is 
against  Him. 

„„    ,     ,,     ,    ,      .      22.  "In  the  body  of  His  Flesh." 

22.  In    the   bodv  of    .  ,,  ,  •'. 

his  Hesh  through  death,  ^;/ ^  through  assuming  our  common 
to    present    you    holy  Huiuaiiity. 

and  unbhiineable  and  ''  Throu<;h  death  :"  and  by  dying 
unreproveable  in  his  j^.y  „5^  offering  Himself  the  true 
^^^^^'■>  atonement. 

"To  present  you,"  &c.  For  this  is  the  end  of  all  our 
Lord's  work  ;  tliat  we  may  be  holy,  even  as  He  is  holy. 
"Holy,"  as  sanctified  by  the  Holy  Ghost,  which  is  shed 
upon  us  abundantly  through  the  washing  of  regeneration  ; 
"  unblameable  and  unreproveable,"' in  respect  to  the  accu- 
sations of  our  adversM.vy,  the  accuser  of  the  bi'ethren  ;  for 
"  who  shall  Uiy  any  thing  to  the  charge  of  God's  elect?  It 
is  God  thar  justitieth;  who  is  he  that  condemnetli ?"  &c., 
&c.,  &c.     See  Romans,  viii.  33,  34-. 

„„   ,..  ,.       .         23.    "To  every   creature   which    is 

23.  It  ye  continue  in  ,         ,  •,■>•'    r^^  •  i 

the  faith  grounded  and  ^"tlci"  heaven.  This  may  be  an 
settled,  and  be  not  instance  of  hyperbole,  as  though  the 
moved  away  from  the  Apostle  meant,  "to  manv,  to  very 
hope  of  the  gospel.  „^.^,j,,  ^^  ^^.^.\l  j,^  the  West"  as  in  the 
which  ve  have  liearu,   t-       *'  n  •      ^i      -vr      .i  i   •      ii 

a«</ which  was  preach-  ^y<^^\,^^  well  in  the  ^orth  and  m  the 
ed  to  every  crcaturo  1^1"  islands  ot  the  sca,  as  in  tlie  Soutli 
which  is  under  heaven;  and  in  the  pleasant  lands  ;  not,  how- 
whereof  1  Paul  am  ever,  absolutely  to  all."  Hut  it  may 
made  a  minister;  y^^^  reverently  suggested,  whether  some 

wider  sense  may  not  have  been  intended  by  the  Spirit ; 
wlie;beV  the  effect  of  our  Lord's  work  does  not  extend  far 
beyond  our  gaze  ;  and  whether  the  creatures  which  He 
made,  which  lie  sustains,  whicii  He  loves,  should  be  shut 


EPISTLE  TO   THE   COLOSSIANS.  99 

out,  by  our  criticism,  from  some  participation  in  His 
crowning  act  of  mercy,  even  His  Incarnation  and  Passion? 
At  least,  let  us  interpret  thus ;  that  "  every  creature," 
means,  "  every  being  capable  of  receiving  aid  and  blessing 
from  the  redemption  ;"  and  let  us  leave  it  to  God  to  say, 
and  to  tell  us,  wlio  and  wJiat,  and  where  tliey  are  that 
may  fall  within  this  category.  What  a  marvellous  ligliting 
up  of  dark  places  will  there  be,  at  the  Last  Great  Day! 
And  how  may  we  then,  perchance,  be  forced  to  blush 
when  we  look  back  upon  the  sura  and  amount  of  our  for- 
mer knowledge ! 

24.  Who  now  re-  24.  "  My  sufferings  . . ."  for  he  was 
joice  in  my  sufferings   in  prison. 

for  you,  and  fill  up  tliat  ..  Po^.  you..."  L  e.,  for  you  as 
which  IS  behind  or  the  i  i-  j.i      m         i      o    ir     •        p 

afflictions  of  Christ  in  inembers  of  the  aiurch.  Suffering  for 
my  flesh  for  his  body's  tne  benent  01  the  Church,  was  suiiering 
sake,     which    is    the  for  all  its  members  individually, 
clmrch :  "  And  fill  up  that,"  &c.  To  suppose 

the  intention  of  the  Apostle  to  be,  that  our  Lord's  sufferings 
were  anywise  incomplete,  that  He  had  left  any  thing  undone 
which  He  might  or  ought  to  have  done,  or  that  His  work 
needed  to  be  finished  by  any  mortal ; — this  would  be  the 
height  of  folly  and  presumption. 

The  difficulty,  if  there  be  one,  in  this  verse,  lies  in  the 
words,  "of  Christ."  Some  render  "of"  in  the  sense  of 
''  for,"  and  understand  the  Apostle,  when  he  speaks  of 
"  the  afflictions  of  Christ,"  to  mean  "  afflictions  borne  for 
Christ's  sake."  But  let  us  rather  take  it  in  the  sense  of, 
*'  imposed  by  Christ,"  "appointed  and  ordained  by  Christ." 
Then  the  sense  will  be  as  follows.  Christ  loved  the  Church, 
and  showed  that  love  by  giving  His  Blood  for  her:  His 
whole  life  here  on  earth  was  one  of  suffering,  toil,  and 
pain  ;  and  He,  as  the  Head  of  His  Church  Militant,  was  a 
man  of  sorrows,  and  acquainted  with  grief.  But  as  it  was 
with  Him,  so  must  it  be  with  His  ministr}^.  His  agents, 
His  representatives.  To  them  hath  He  bequeathed  the 
royal  heritage  of  sorrow.  He  hath  appointed  imto  them 
to  endure  afflictions,  even  to  the  end  ;  and  so  must  it  be, 
while  the  Church  is  yet  in  her  first  condition,  tossed  on 
the  seas  of  this  life.  To  the  Apostles,  therefore,  there 
remained,  in  trust  as  it  were,  good  store  of  trial,  pain,  and 
grief,  "of  Christ,"  i.  e.,  appointed  by  Him,  and  imposed 
on  them  by  Him;  which  they  must  "  fill  up,"  i.  e.j  endure, 


100  COMMKNTARY    ON    THE 

Bustain,  improve  to  the  full,  until  the  end ;  afflictions  in 
the  flesh,  in  porRccntions,  in  privations,  in  ])eril,  yea,  in 
mortitication,  selt-(liscii)liMe,  selt-conqnest ;  all  to  be  borne, 
in  faith,  in  j)atienec,  in  heavenly  joy,  that  Christ  might 
thereby  l)e  <;loritied. 

IJiit  Saint  Leo  gives  another  exj)lana!ion.  Remarking, 
that  wiien  Saul,  the  jiersecutor  of  the  infant  Chnrcli,  was 
met  by  the  Lord  on  the  way  to  Damascus,  that  Lord 
demanded  of  him,  "  why  persccutest  thon  Me?"  the  holy 
father  says,  that  since  Christ  and  His  Mystical  Body  are 
One,  therefore  injuries  done  to  the  Church  are  injuries 
also  to  Him,  And  therefore  the  sufferings  of  the  Church, 
or  of  the  Apostles  of  the  Lord,  or  of  the  faithful  who 
believe  in  Him,  are  "■sufferings  of  Christ"  Himself;  since 
He  and  His  members  are  one.  This  interjjretation  gives 
the  simplest  and  most  natural  sense  to  the  words  in  which 
resides  the  main  difficulty. 

But,  howsoever  we  may  take  it,  one  thing  is  clear:  that 
even  as  He  suffered  here  on  earth,  so,  while  in  the  way  of 
the  journey,  must  His  Church  likewise  suffer.  The  life  in 
Christ  is  a  life  of  trial,  temptation,  affliction  ;  and  they 
may  count  themselves  especiall}'  blessed  and  favored,  who, 
in  the  way  of  the  Cross,  are  made  most  like  unto  Him. 

"For  His  Body's  sake,  which  is  the  Church."  "The 
Mystical  Body  of  Christ ;"  this  is  the  familiar  and  charac- 
teristic title  of  the  Catholic  Church.  Her  existence,  and 
the  mode  and  manner  thereof,  are  subjects  of  Faith  rather 
than  of  sigiit:  "  I  believe  One  Holy  Catholic  and  Apc»s- 
tolic  Church."  And  yet  men  talk  of  the  Churcli  as  tlif)Ugh 
she  were  a  society  of  human  origin,  and  one  which  we  may 
modii'y  and  fashion  as  we  choose.  But  the  Church  is 
divine,  as  well  in  respect  of  her  outward  and  visible  form, 
as  in  regard  to  her  inner  spirit  and  soid;  and  no  man  may 
without  sacrilege  make  any  change  in  either.  She  is 
called  the  liody  of  Christ,  as  being  that  wherein  Christ 
still  dwells  here  on  earth,  by  His  Spirit,  after  a  mystical 
way,  above  the  power  of  thought  or  language  to  explain 
or  declare. 

25.  "  According,"  &c.     The  Apos- 

25.  Whereof  I  am  tie  no  doubt  refers  to  his  having  been 
made  am  mister,  ac-  intrusted  with  the  work  of  preaching 
cordinc  to  the  dispen-    ^,  .      ,,  ,  ^i        .,      ^.}  m 

eation  of  God  which  is  this   Oospel    to    the   Oentiles.      The 

given  to  me  lor  you    "  dispensation"    is   the    appointment, 


EPISTLK   TO   THE   COLOSSIANS,  101 

to  fulfil  tlie  word  of  the  designiition  of  him  ;  "  to  you," 
'  ^.  <?.,  to  you  Colossians,  to  you  Laodi- 

ceans,  to  yon  Gentiles  in  general. 

"  To  fullil  the  word  of  God."  i.  <?.,  to  aid  towards  the 
accomplishment  of  the  Divine  promises  of  ancient  time; 
the  prophecies  of  the  past,  and  the  plighted  faith  and  word 
of  the  Lord,  comprehending  universal  blessing  in  the  lat- 
ter days. 

26.  Even  the  mys-  ,  ^6.  "The  mystery."  Under  this 
tery  wliieh  hath  been  term  he  reiers  to  tlie  whole  marvellous 
hid  from  ages  and  from  work  of  redemption  in  Christ.  We 
generations,  but  now  is  do  not  by  any  means  see  or  compre- 

sMntt  ™^'''^''''^  *""  '"^  ^^^^^  ^^^  ^^""^^  ^°^  extent.  The  Apos- 
tle speaks  of  it,  elsewhere,  as  the  Eter- 
nal Purpose  of  God. 

"  Hid  from  ages."  The  reference  is  to  the  past  days,  in 
which  they  walked  especially  by  faith,  "  not  having 
received  the  promises,  but  having  seen  them  afar  off." 
For  the  patriarchs  and  prophets  of  the  former  time  knew 
but  little  of  the  designs  of  the  Almighty. 

''To  His  Saints."  i.  e.,  to  the  Church;  or  it  may  be,  to 
the  Holy  Angels,  and  to  the  Servants  of  God  in  Heavenly 
Places;  for,  as  the  plans  of  the  Lord  are  carried  on  towards 
their  fulfilment,  they  are  made  more  widely  and  generally 
known,  and  the  light  grows.  Perchance,  the  appearances 
of  the  angels,  at  tlie  time  of  our  Lord's  Birth,  and,  subse- 
quently, during  His  Life  here  on  earth,  and  at  the  time  of 
His  Resurrection  and  Ascension,  may  be  connected  with 
some  revelation  to  them  of  the  manner  of  that  mystery 
which  had  been  previously  wrapped  in  the  secret  counsels 
of  the  past,  and  up  to  tlie  time  of  our  Lord's  advent  un- 
known, beyond  the  Divine  sphere. 

27.  And  now  we  come  to  a  raarvel- 

27  lo  whom  God  i^j^g  statement,  of  the  ^um  and  snb- 
would     make     known     ,  ,.  .^     ,       ^       v.  ai  .ii   „,,iv^   ouu 

what  in  the  riches  of  Stance  ot  it  all :  to  what  the  Apostle 
the  glory  of  this  mys-  calls  "  the  riches  of  the  glory  of  this 
tery  among  the  Gen-  mystery  ;"  an  expression,  in  itself,  verv 
tiles;  which  is  Christ  f^u  and  very  deep  ;  as  though  he  had 
gbry'"'  ^^'        said,  "this  rich  and  glorious  mystery," 

this  mystery  glorious  in  the  wealth  of 
its  abundant  excellence  and  goodness.  "Among  the  Gen- 
tiles:" for  in  them,  and  towards  ihem,  was  \t  fulfilled, 
after  the  prophecies  to  that  effect.     Lrt  us  tlien  see  how 


103  COMMENTARY   ON   TflE 

it  is  expressed.     "  Christ  in  yon,  the  hope  of  glory."     A 
phrase  wliich  divides  itself  triply,  thus: — 

1.  Christ  (ol)jectively^, 

2.  Christ  in  you  (sulgectively). 

3.  Christ,  the  hope  of  glory  (^as  well  objectively  as  sub- 
jectiN'cly). 

I  remark  as  follows,  ni)on  this  culmination  of  all  sublime 
statejnents  relating  to  our  redemption. 

1.  Christ.  Objectively;  considered  as  to  the  Glory  of 
His  Eternal  Person  ;  as  incarnate ;  as  the  Word  made 
Flesh,  and  dwelling  amoi\g  us,  full  of  grace  and  truth  ;  as 
God  manifest  through  the  veil  of  the  Humanity  which  He 
assumed.  As  sublime  in  His  mortal  course;  without 
blemish  and  without  spot;  perfect  and  sinless.  As  the 
Exemplar  of  the  highest  and  best  life.  As  lifted  on  the 
Cross,  the  symbol  of  infinite  compassion  and  love.  This 
constitutes  a  lirst  part  of  that  rich  and  glorious  iriystery. 
And  all  this  was  made  manifest  to  the  Spirits  and  Angels 
above,  though  revealed  but  dimly  and  imperfectly  to  the 
prophets  and  patriarchs  who  went  before. 

2.  Christ  in  us.  Christ,  subjectively  considered.  As 
mystically  dwelling  in  all  tlie  faithful.  As  He  in  whom 
we  are  y)lanted  by  Bai)tism;  in  whom  we  grow  by  feeding 
on  His  Body  and  Blood.  As  the  Head,  whereof  we  are 
the  members.  As  the  First  Born  of  many  brethren.  As 
the  Light  of  the  AVorld,  and  as  He  that  illuminateth  every 
man  that  cometh  into  this  world.  As  the  Vine,  while  we 
are  the  branches.  As  entering  into  the  line  of  Adam's 
race,  and  so  becoming  the  source  and  fountain  of  a  new 
life  to  all  mankind  ;  as  the  Second  Adam,  in  whom  all 
we  are  made  alive.  Thus,  while  we  trace  and  ascribe  all 
wisdom,  righteousness,  sanctification,  and  redemption  to 
Him;  and  iind  in  Him  the  source  and  origin  of  all  and 
any  good  in  us ;  the  name  becomes  synonymous  with 
wealth,  glory,  and  mystery,  to  all  sorts  and  conditions  of 
men, 

3.  Christ,  in  us,  tiik  hope  of  glory.  He,  the  Only-Be- 
gotten of  the  Father,  full  of  grace  and  truth  ;  and  sum- 
ming up  in  His  Person  all  that  is  ours,  and  all  of  us ;  next 
to  be  considered,  as  risen  from  the  dead,  ascended  into 
Heaven,  and  gone  up  to  glory;  whither  he  had  borne  up, 
and  carried  with  him.  this  our  human  nature,  setting  it  far 
above  all  heavens.     For,  in  Christ,  is  Man  made  like  unto 


EPISTLE   TO   THE   COLOSSI  AX  8.  103 

the  Most  Hiojli.  And  what  He  so  <>;h)rified,  He  gk)nfie(l 
not  for  His  sake  but  for  ours.  Since  it  was  not  possible 
that  He,  as  to  His  Person,  could  receive  any  exaltation, 
addition,  or  increase  (for  that  He  was  eternally  G'>d  of 
God,  Light  of  Light,  Yery  God  of  Very  God)  ;  it  follows, 
that  all  was  done  for  us,  and  that  He  exalted,  not  Himself, 
but  that  nature  v.diicii  He  had  assumed.  And  therefore 
He  said,  "  the  Glory  which  Thou  gavest  Me,  I  have 
given  them."  He  is  therefore  our  "hope;"  the  "hope  of 
glory,"  to  us ;  for  since  He  hath  so  glorified  this  common 
nature  of  ours,  we  hope  to  receive  of  His  Hand,  hereafter, 
according  to  our  measure  and  capacity.  And  so,  the 
whole  creation  waiteth  for  the  manifestation  of  the  Sons 
of  God  ;  which  shall  take  place  at  the  last ;  which  in  His 
times  He  shall  show  who  is  the  Blessed  and  Only  Poten- 
tate, the  King  of  kings  and  Lord  of  lords,  "  Rcc  regum 
et  Dominus  dominant^ uni  f^  wdiicli  shall  come  to  pass, 
when  this  corruptible  shall  have  put  on  incorruption,  and 
this  mortal  shall  have  put  on  immortality;  at  the  hour  of 
the  Resurrection  of  the  Flesh,  yea  of  all  flesh ;  when 
Death  shall  be  swallowed  up  in  victory,  and  when  the 
kingdoms  of  this  world  shall  become  the  kingdoms  of  the 
Lord  and  of  His  Christ,  and  He  shall  reign  forever  and 
ever. 

This  is  "  THE  Riches  of  the  GLoiiV  of  this  M\>tkey." 
And  note,  expressly,  that  the  knowledge  of  all  this  is  to 
be  "among  the  Gentiles."  That  is  to  say,  everywhere, 
and  to  all  the  ends  of  the  earth'.  For  the  plan  embraces 
all ;  and  is,  and  must  be,  effectual  towards  all  who  will 
receive  and  hold  and  live  therein.  See  Psalm  xcvi.,  the 
prophecy,  in  song,  of  this  glorious  mystery ;  every  syllable 
of  which  ma}'  be  applied  to  these  words  of  Saint  Paul. 
And,  therefore,  we  will  set  this  as  a  triumphal  hj-mn,  after 
those  words,  and  call  it : — 

THE    SONG    OF    THE    WHOLE    EAKTH    UNTO    CHRIST. 

1.  0  sing  unto  the  Lord  a  new  song  ;  sing  unto 
tlie  Lord,  all  the  whole  earth. 

2.  Sing  unto  the  Lord,  and  praise  His  Name ; 
be  telling  of  His  salvation  from  day  to  day. 

2.  Declare  His  honour  unto  the  heathen,  and  His 
wonders  unto  all  people. 

4.  For  the  Lord  is  great   and  cannot  worthily 
be  praised ;  Ho  is  more  to  be  feared  than  all  gods. 

5.  As  for  all  the  gods  of  the  heathen,  they  are 


104  COMMKNTAKY    ON    TIIK 

but    idols ;    but  it    \a   the    Lord  tluit   imidc   the 
heavrns. 

6.  Cilor}'  and  worship  are  before  Ilim;  power 
and  honour  are  in  His  sanciuary. 

7.  Ajscribe  unto  tlie  I^)KD,  O  ye  kindreds  erf  the 
people,  asiTibe  unt4>  the  Louu  \vor*ihii»  and  ixjwlt. 

8.  Ascribe  unto  tlie  L<oRD  the  honour  due  unto 
His  Name;  bring  presents,  and  come  into  His 
courts. 

9.  O  worship  the  I^KD  in  the  beautv  of  holi- 
ness;  let  the  whole  earth  stand  in  awe  of  Him. 

10.  Tell  it  out  amon^c  the  heathen,  that  the 
Loud  is  King ;  and  tliat  it  is  He  who  hath  made 
the  njund  world  so  fast  that  it  cannot  be  moved  ; 
and  how  tliat  He  shall  judge  the  people  right- 
eouslv. 

11.  Let  the  heavens  rejoice,  and  let  the  earth 
be  glad :  let  the  sea  make  a  noise,  and  all  that 
therein  is. 

12.  Let  the  field*  bejorfiil.  and  all  that  is  in  it : 
then  shall  all  the  trees  of  the  wood  rejoice  before 
ihe  IvjKD. 

13.  For-  He  cometh,  for  He  cometh  to  judge  the 
earth;  and  with  right  eou.sness  to  judge  the  world, 
and  the  people  with  His  trath. 

28.  Whom  we  preach,  -*•  "  ^^arnin-  e verj  man,"  who  is 
warningeverv-  nian,aiid   i"  lirnorance  and  sin. 

teaching  ever}- man  in  "Teaching  every  man,"  who  will 
all  wisdom;  that  we  yield  hiniseU" to  the'ap>stolic icnidance. 
maypresent  eyerv  man  ..  j^^  ^^  ,visd..m  ;"  unto  the  fulness 
perfect  m Christ  Jesus:      ..       •  -^      i  i  i    j  j   ^i 

or  spiritual  knowledge,  and  the  com- 
prehending with  all  saints  what  is  the  length  and  hreadth 
and  depth  and  height  of  the  divine  and  transcendent 
theme. 

29.  Whereunto  I  also  29.  Note  in  this  verse,  the  human 
labour,  striving  accord-  and  the  divine  j>)wer,  how  they  are 
ing  to  his  working,  ^t  once  .united  and  contrasted.  The 
which  worketh  in  me  ^^^^^^.j.  i^^^^  ^^^j  ^  ^^  ^^  ^^,.j^ 
mightuv.  ,.        '        ^,         .%  1    •      •      /-, 

"  according   to  Uod  ;     and  it  is  Ctod 

that  worketh  in  hiin  mightily.  What  is  said  here,  of  the 
apostolic  power,  is  al^o  true,  in  its  proper  sphere,  of  the 
inner  work  in  all  separate  souls  unto  salvation  and  eternal 
life.     We  continue  at  once,  to  the  next  chapter. 

•  "  The  field  is  the  world."    S.  Matt.  xiii.  38. 


EPISTLE   TO   THE   COLOSSIANS.  105 


(CHAPTER  n.) 


1.  For  I  would  that  1,  ^' For."  This  word  connects 
ye  knew  what  great  ^-jti^  the  precedinor  verse  :  the  labors 
conflict  nmve  tor  you,  ^  strife  of  the  Apostle  are  due  to 
and  Tor  them  at  Laodi-  ,  .     .  ,.   ,      , ^  ^      ^, 

cea/  and  /</r  as  many  his  intense  solicitude  for  them.  _ 
as  have  not  seen  my       '*  Conflict,"  to  vit,  of  the  spirit  and 
face  in  the  flesh ;  %o\\\.     God  only  knoweth  what  they 

suffer,  who  in  addition  to  a  sensitive  and  anxious  temper, 
prone  to  prognosticate  calamity,  are  charged  with  the 
awful  work  of  watching  for  souls. 

It  is  rightly  inferred  from  this  verse,  that  S.  Paul  had 
never  visited  these  regions  ;  that  he  was,  by  face,  a  stranger 
to  them. 

2.  That  their  hearts  ^-  '^^^  ^"^  ^^^  ground  of  this  soli- 
might  he  comforted,  citude  are  set  forrh :  it  is  that  the 
being  knit  together  in  Church,  sore  troubled  in  this  evil 
love,  and  unto  all  riches  ^yorld,  might  have  and  enjoy  that 
ofthe  full  assurance  of  ^^.-.^^^^^^  consolation  which  comes 
understandmg.  to  the  ^  .  ,  ,  j,  ■,,  ^•  ^-  x-  ^i  i  •  i, 
acknowledgment  of  the  ^^1^^^  the  full  reahzation  ot  the  higher 
mystery  of  God,  and  mysteries  of  the  faith,  and  with  broth- 
of  the  Father,  and  of  erly  unity  and  love  in  the  one  holy 
^'^"^t?                           confession. 

"And  unto  all  riches,"  etc.  Paraphrase  thus  :  '•  that  they 
may  be  held  and  united  together  by  the  bond  of  charity, 
so  as  fully  and  perfectly  to  know  and  be  persuaded  con- 
cerning the  mysteries,"  ttc,  drc,  &c. 

"  The  Mystery  of  God,  and  of  the  Father,  and  of  Christ." 
Here  again  we  pause,  and  reverently  observe  the  distinc- 
tions of  holy  doctrine,  and  the  wide  range  of  the  apostolic 
thought.     For  he  speaks  : 

1st.  of  the  Mystery  of  God. 

2dly,  of  the  Mystery  of  the  Father. 

3dly,  of  the  Mystery  of  Christ,  in  whom  are  hid  all  the 
treasures  of  wisdom  and  knowledge. 

To  the  rightly  understanding  all  these  things,  we  must 
take  as  our  guide  and  key,  the  creed  of  the  Catholic 
Church  ;  for  that  key  alone  can  admit  to  the  full  view  of 
these  solemn  splendors,  these  comforts  and  consolations 
of  the  faitiiful  and  of  mankind. 

1st,  then,  we  must  acknowledge  the  Mystery  of  God; 
that  is,  of  the  Most  Holy  and  L  ndivided  Trinity,  Three 
Persons  in  One  Substance. 


106  CO>nkrENTART    ON   THE 

2dly,  we  arc  comforted  in  tlie  full  assurance  of  under- 
Btandini;  of  tlie  Eternal  Father.  For  the  Father  is  only 
such  in  respect  of  Ills  Eternal  Son  ;  and  therefore  it  is  in 
the  Eternal  Generatiun  of  the  Son  of  Gon,  "  be<i;otten  of 
His  Father  before  all  worlds,"  that  the  Church  pei-petually 
rejoices. 

3dly,  we  have  the  riches  of  the  glor}'  of  tlie  Mystery  of 
Christ,  the  Incarnate  Word;  and,  especially,  the  truih, 
that  in  llini,  as  Man,  are  hidden  all  the  treasures  of 
w'isdom  and  knowledge.  For,  although  perfect  in  wisdom, 
as  God,  yet  was  lie,  as  to  His  Unman  Soul,  imperfect 
therein  ;  and  "He  grew  in  wisdom"  as  He  "grew  in  stat- 
ure," even  to  the  fulness  of  all  wisdom  and  knowledge, 
and  the  abundance  of  the  same.  Thercfoj-e  is  the  Lord 
Christ  a  hidden  treasure,  a  treasure  hid  in  the  Held  which 
is  the  world,  that  a  man  may  sell  all  that  he  hath  and 
buy  it,  unto  the  pei-petual  enriching  of  his  life. 

These  are  the  divine  m^'steries  concerning  which  the 
Apostle  felt  such  deep  solicitude,  that  they  might  be 
realized  by  the  Church,  and  dwelt  in,  and  made  the  sub- 
stance of  everlasting  felicity,  and  the  well-spring  of  joy 
and  gladness  to  all  the  people  of  God. 

We  need  not  be  surprised  to  encounter,  ne.\t,  some 
reference  to  prevailing  heresies,  some  warning  against 
them.  AVe  learn,  from  the  language  of  the  Apostle,  Ist, 
that  false  teachers  had  not  been  absent ;  2dly,  that  they 
had  done,  so  far,  but  little  harm.  There  are  allusions 
here,  which  show  that  Gnostic  and  Judaizing  preachers 
bad  been  busily  engaged  in  sowing  tares  amono^  the  wheat. 

„    ,      ,  ,.,       4.  "And  this  I  say."*    1  have  said, 

3.  In  whom  are  hid  i  •  •  i.  i  i  *  i  j  j 
all  the  treasures  of  wis-  ^nd  insisted  on,  what  has  preceded, 
doiu  and  knowledge.           o.  i^rom  this  we  see  that  they  had 

4.  And  this  I  say,  successfully  resisted  the  temptation, 
lest   any  man    should       "Order:"  the  outward   system   of 
begnile  you  with  enti-  ^j^^  Church  ;  "faith,"  her  inner  life, 
cing  words.  n    n^  •        rn    •  ^    t 

5  For  though  I  bo  "•  ^'^  receive  Christ  Jesus,  is  not 
absent  in  the  Hesh,  yet  merely  to  have  heard  of  Him  by  the 
am  I  with  you  in  the  hearing  of  the  ear,  but  to  have  been 
spirit,  Joying  and  be-  .rmfted  into   Him,  sacramentallv,   as 

I',?''^!"^,^"'"     /'         afterwards  described;    to  have  Hira 
the  stediastness  oi  your       .  ^i       i  /.     i         ?>     rni  •     • 

faith  in  Christ.  "i  "s,  the  hope  of  glory."     This  is 

6.  As  ye  have  there-  the  outward  and  objective  fact  of 
fore  received  Christ  Jo-  their  position.     "Walk  ye  in  Him:" 


EPISTLE   TO   THE   COLOSSIANS.  107 

BUS  the  Lord,  SO  walk  ye  this  is  the  end  ;  the  logical  sequence, 

^"i"'il'  X  3       1  ,    .,.  Jiccordin2'  to  His  will.     See  remarks 

7.  Rooted  and  built  /->i    i         oK 

up   in  him,  and   stab-  ^"     .fi;^"  ^  ,„ ,       ,      ,     , 

lished  in  the  faith,  as       '•  "  Rooted,"  by  the  holy  sacrament, 

ye  have  been  taught,  whereby  we  are  made  members  of  His 

abounding  thei-ein  with  Mystical  Body. 

thanksgiving.  u  ^^^^1^.  ^^^v  '^^^  ^j^g  ^-^-^^^^^  ^f  ^^.^^^^ 

and  specially  by  the  Communion  of  His  Body  and  Blood. 
"  Rooted,"  again,  by  the  iirst  firm  faith  in  Him,  whereby 
we  laid  hold  of  Him  as  the  Redeemer:  "built  up,"  by 
love  and  obedience,  realizing  Him  to  us  in  all  the  fulness 
of  His  sufficiency. 

"Stablished  in  the  faith..."  Confirmed  and  strength- 
ened in  the  true  profession  of  the  Creeds  of  the  Church, 
with  all  that  they  imply,  as  well  internally  as  externally. 

"As  ye  have  been  taught.  . ."  for  our  religion  is  not  one 
of  our  own  invention  or  discovery,  nor  a  s^'stem  of  self- 
will  and  choice,  but  it  is  that  which  we  have  received  by 
the  tradition  of  parents,  spiritual  pastors,  and  sponsors. 

„    „  ,    ,  8.    "Philosophy."      Doubtless  the 

8.  Beware  lest  any  ,,  ,      •',.  .v,        ■■       i      ,.  ^ 

man  spoil  you  through  apostle  speaks  ot  the  schools  ot  Greece, 
philosophy  and  vain  ^iid  of  all  those  systems  ot  invention 
deceit,  after  the  tradi-  based  on  the  idea  of  the  sufficiency  of 
tion  of  men,  after  the  tlie  human  reason,  bv  which  the  old 
rudiments  of  the  world,  ^.^^.^^^  ^^^^  j^^  ^^  -^^  destruction.  At 
and  not  alter  Ohrist.         .  ^i  ,  ,        i    i  •     - 1     • 

Athens  he  encountered  them,  in  their 

strength  and  pride,  and  there  he  preached  in  vain  to  men 
misled  by  those  deceitful  schemes.  In  general  this  ancient 
philosophy  may  be  considered  under  the  three  heads  of — 

1.  Object. 

2.  Method. 

3.  Results. 

The  object  sought  was,  to  acquire  certain  knowledge 
respecting  God,  Man,  the  Soul,  the  nature  and  destiny  of 
our  race,  the  origin  of  the  world,  the  foundations  of  moral 
duty,  the  laws  of  society,  and  the  like  topics. 

The  method  followed  was  that  of  investigation,  not  of 
demonstration.  Starting  on  a  supposed  or  pretended  basis 
of  absolute  ignorance,  the  ancients  sought,  by  tiie  pro- 
cesses of  thought,  reflection,  and  comparison,  to  arrive  at 
a  knowledge  of  the  unknown,  and  attempted  to  discover 
all  moral  and  spiritual  truth. 

The  results  were,  total  discrepancy  in  their  conclusions; 


108  COMMKNTAKY    ON   THE 

and  a  jijeneral  skepticism.  The  system  was  faulty  in  two 
resjK'cts :  Ist,  it  jtresupposed  a  basis  of  total  ignorance  as 
the  startini;  i)oint  in  investigation.  But  man  has  never 
been,  and  never  can  be  in  such  a  condition,  because  the 
traditions  of  the  primal  age  have  nowhere  been  obliterated. 
2dly,  it  attributed  to  the  human  reason  a  power  (tf  acting 
to  advantage  independently  of  any  revelation  from  out- 
side. But  the  reason,  unaided,  is  as  useless  as  the  eye 
without  light ;  it  was  so  constituted  as  to  act  on  being 
externally  illnminated,  but  not  otherwise.  The  old  phi- 
losophy assigned  to  the  human  mind  the  office,  and  claimed 
for  it  the  power,  of  a  purely  independent  investigator ;  and 
men  endeavored,  by  the  way  of  ine^'e  intellectual  exercise, 
to  arrive  at  the  knowledge  of  all  that  should  be  believed  or 
done.  The  result  was,  utter  discord  in  opinions,  and  final 
6ke])ticism. 

"Vain  deceit."  Tliese  words  truly  describe  the  Ration- 
alistic Philosophy,  as  well  in  its  modern  as  in  its  ancient 
forms. 

"  After  the  tradition  of  men."  "  Grceci  sapienilam 
quoBi'unt^  stulti  facti  sunt:''''  professing  themselves  wise, 
they  became  fools.  It  is  the  same  story  from  beginning 
to  end.  Look,  e.  gr.,  at  the  totally  discordant  conclusions 
at  which  the  human  mind  arrived,  when,  freer  than  it  ever 
was  before  or  ever  can  be  again,  it  launched  forth  on  the 
voyage  of  independent  inquirv,  and  thus  affected  to  come 
at  the  knowledge  of  the  truth.  Let  us  recall  some  of  these 
opinions  of  the  old  philosophers.    Ist,  concerning  God: — 

Aiiiiximander,  holding  Infinity  to  be  the  princij)le  of 
all  things,  yet  unable  to  give  any  clear  account  of  what 
be  meant,  considered  that  the  gods  are  finite,  and  that 
they  rise  and  set  after  long  intervals, 

Anaximenes  held  that  the  Air  is  God,  begotten,  im- 
mense, infinite,  and  perpetually  in  motion. 

Xenucrates  spoke  of  two  supreme  Gods,  a  male  and  a 
female  one ;  and  again,  of  the  stars  as  deities  of  different 
ranks  and  grades. 

Polemo  held  that  the  World  is  God,  and  that  there  is 
none  else. 

Em])edoclcs  asserted  the  existence  of  four  Gods,  corre- 
sponding to  the  four  elements,  viz.:  the  Heat  and  ^Ether, 
Jupiter',  the  vital  Air,  Juno;  the  Earth,  Pluto;  and  the 
Water,  Nentis. 


EPTSTLK   TO    TITE    COLOSSIANS.  109 

Xcnophanos  lield  that  God  has  a  figure,  and  that  it  is 
round. 

Melissns  says,  that  we  ought  not  to  assert  any  thing  con- 
cerning the  gods,  forasmuch  as  we  have  not  any  knowledge 
of  tlicm. 

Sacli  are  some  of  the  results  of  Rational  Inqniry,  un- 
trammelled and  free,  as  to  tlie  tirst  and  essential  theme  of 
knowledge.  Now  let  us  set?  its  discoveries  concerning  the 
Soul : 

Anaxagoras  held  that  the  soul  is  aerial,  and  has  a  body 
of  its  own  of  the  nature  of  Air. 

Heraclitus  held  that  Fire  is  the  principle  of  all  things ; 
that  the  World  has  a  Soul,  which  is  an  exhalation  of  the 
humid  parts  thereof;  and  that  the  human  soul  is  also  an 
exhalation,  but  that  it  is  found  in  different  degrees  of 
moisture,  and  that  the  dryer  a  soul  is  the  wiser  it  is,  and 
the  better. 

Empedocles  held  a  kind  of  transmutation  of  the  soul, 
by  which  it  puts  on  the  several  foi-ms  of  all  living  crea- 
tures and  plants ;  saying  of  himself,  that  he  had  been  a 
boy,  a  maid,  a  plant,  a  bird,  and  a  fish  swimming  in  the 
sea. 

Pythagoras,  and  his  school,  entertained  various  opinions 
on  this  point,  regarding  the  soul  as  a  fragment  or  portion 
of  Cold  ^ther,  as  they  termed  it ;  or  as  an  aggregation 
of  motes  in  that^ther;  or  as  that  which  moves  those 
motes.  But  he  says,  more  particularly,  that  thei'e  is  a 
Sonl  intent  and  commeant  through  the  whole  nature  of 
things,  from  M'hich  onr  souls  are  plucked  or  torn  ofi\. 

Aristoxenes  regards  it  as  a  vibration  of  the  muscles  and 
fibres  of  the  body,  similar  to  that  produced  by  a  stringed 
instrument. 

Other  philosophers  confound  it  with  the  blood  around 
the  heart,  or  speak  of  it  as  if  it  were  a  material  fire 
within  us.  But  it  is  unnecessary  to  cite  more  of  these 
variations. 

3dly,  As  to  the  end  of  human  existence,  they  differ  as 
widely  as  they  could  have  done : — 

ZcTio  considered  it  to  be  Indiflference ;  Callisthenes, 
Freedom  from  pain  ;  Aristippus,  the  pursuit  and  posses- 
sion of  pleasurable  objects  ;  Epicurus,  sensual  lust,  and 
the  satisfying  of  the  fleshly  appetites ;  Aristotle,  the 
delights  of  the  Intellect ;  Pyrrho,  apathy ;  Theophrastus, 


110  rOMMENTARY    ON   THE 

the   attainment   of  riches;    Ilerillus,   growth    in  knowl- 
ed<re,  etc.,  &c.,  &c. 

These  were  the  fruits  of  speculation  about  those  primary 
trut.hs,  G»>i>,  tlie  Soul,  and  the  Chief  End  of  Man.  Never 
was  the  Reason  better  able  to  show  what  it  could  do  if 
left  to  itself.  {Standing  between  the  Past  Age  and  the 
Latter  Days ;  having  lost  the  early  tradition  almost 
entirely,  and  having  not  yet  been  eidightened  by  the 
Teaching  of  the  Incarnate  Son  of  God  ;  it  was  really 
in  a  slate  of  almost  complete  independence,  and  able  to 
assert  and  exercise  its  far-famed  powers.  It  did  so.  And 
the  result  was  a  demonstration,  good  for  all  time,  that  the 
Reason  is  utterly  helpless  without  revelation,  and  cannot 
arrive,  in  the  exercise  of  its  own  resources,  at  any  certain 
knowledge  on  those  subjects  on  which  tf»  be  uncertain  is 
to  be  inexpressibly  miserable,  weak,  and  destitute.  The 
whole  system  of  the  Ancient  Philosophy,  the  legitimate 
child  of  the  Fallen  Intellect,  was  an  enormous  failure,  and, 
in  the  Apostle's  time,  a  putrefying  carcass.  These  were 
the  "  rudiments  of  the  world  ;"  and  this  was  their  value 
to  mankind. 

"  And  not  after  Christ."  The  Apostle  places  Christ  in 
opposition  to  the  "philosophy"  of  the  ancients;  as  though 
the  Lord  were  the  corrective  and  the  antidote  to  that 
"  vain  deceit."  Compare  also  the  opening  chapter  of  the 
first  Epistle  to  the  Corinthians.  And,  indeed,  it  is  true  of 
all  the  modern  systems  of  intellectual  philos(»phy,  as  those 
of  Germany  and  France  more  particularly,  that  they  are 
utterly  foreign  to  the  Religion  of  Christ.  The  Philoso- 
phies of  Europe,  the  Cartesian  and  Leibnitzian  ;  the  Spino- 
sism  and  Hegelianisra  of  Germany  ;  the  Parkerism  and 
Transcendentalism  of  our  own  day  ;  all  alike  are  but 
"  vain  deceit."  It  may  be  said  with  truth  of  their  authors 
and  scholars,  as  of  the  Greeks,  "  sapientiam  quterunt, 
Btulti  facti  sunt."  The  Creeds  of  the  Catholic  Church  are 
the  standing  test  of  all  philosophy:  what  agrees  with  them 
is  so  far  lV)rth  truth ;  what  difl'ers  from  them,  or  cannot  be 
harmonized  with  them,  is  folly. 

9,  10.  Here  is  the  Apostolic  defini- 

9.  For  in  him  dwell-  tion  against  the  philosophistn  of  his 

fu^^'^^^u''^ *"K'"rr  ""^  times;  and  this  language  do  we  also 
the  (jodheaa  bodilv.  j      ^  •      ^     iwi  „ii   a  ,..Jo 

10.  .And  ye  are  com-  adopt  as  aganist  all  the  so-called  ^^ls- 

plete  in  him,  which  is  dom  of  our  own   day.     Observe  the 


•EPISTLE   TO   THE   COL098IATTS.  Ill 

the  head  of  all  princi-  correspondence   of  these    statements, 
pality  and  power:  wliicli  in  fact  need  each  other  :— 

1.  In  Christ  dwelleth  all  the  fulness  of  the  Godhead. 

2.  Man  is  complete  and  perfect,  in  Him. 

The  starting'  point  and  first  principle  of  Kationallstic 
Philosopiiy,  in  all  times,  as  well  in  France,  Germany, 
EnijlaiuJ,  and  New  England,  of  the  17th,  18th,  and  19th 
centuries,  as  in  Greece  and  Italy  of  the  centuries  succeed- 
ing and  following  the  First  Advent,  is  this:  That  the 
Human  Keason  is  able  of  itself,  and  in  the  exercise  of  its 
native  powers,  and  without  aid  from  any  quarter,  to  ari'ive 
at  the  knowledge  of  spiritual  and  ethical  truth  ;  that  in 
all  philosophic  studies,  the  mind  should  set  out  in  a  con- 
dition of  entire  ignorance  ;  that  it  shall  proceed  from  the 
unknown  to  the  known ;  that  it  is  to  find  out  for  itself 
whatever  shall  be  regarded  as  true;  and  that  nothing 
should  be  held  as  true  which  has  not  been  thus  attained. 
The  base  is  always  taken  within  the  man  ;  in  his  mind, 
liis  intellectual  operations,  his  soul.  And  thus,  different 
schools  have  chosen  as  the  criterion.  Consciousness,  or 
Evidence,  or  the  Pure  Reason,  or  the  Logical  Faculty,  or 
Intuition,  or  the  Moral  Sense.  But  the  whole  process  is 
earthy,  and  smells  of  the  earth. 

The  Catholic  Religion,  however,  which  is  the  mother  of 
all  true,  sound,  and  valuable  philosophy,  teaches  : — 

1st,  That  in  the  Incarnate  Son  of  God  dwells  all  the 
fulness  of  the  Godhead  ;  and  that  He  as  Man  is  the  Foun- 
tain, Source,  and  Cause  of  all  wisdom,  skill,  knowledge, 
and  power. 

2dly,  That,  by  the  force  of  institutions  and  rites  mirac- 
ulously potent  to  that  end,  men  are  so  grafted  into  Him, 
that  His  life  and  their  life  are  identified;  that  His  wisdom 
becomes  theirs.  His  knowledge  theirs,  His  strength,  power, 
righteousness,  theirs.  Thus  they  are  complete  in  Him. 
And  there  can  be  no  completeness  in  them  aj^art  from 
Him  ;  nor  any  approach  towards  it.  So  that,  as  regards 
the  Knowledge  of  God,  of  ourselves,  of  the  soul,  of  our 
duty,  of  our  destiny,  we  have  no  clue  out  of  Christ;  but 
in  Him  all  these  things  may  be  known,  so  far  as  it  is  per- 
mitted us  in  our  present  state  to  know  them.  In  Him  are 
hid  all  the  treasures  of  wisdom  and  knowledge ;  and 
through  Him  only  iiave  we  access  thereto.  While  the 
philosophism,  of  this  or  any  time,  which  seeks  to  make 


112  COMMENTARY    ON    THR 

men  wiser  and  better,  apart  from,  and  without  reference 
to  Christ,  is  but  insane  trifling,  and  a  fruitless  stock  of 
lies.  And  above  the  writings  of  all  the  philosophic 
Bchools,  whether  ancient  or  modern,  we  inscribe  forever 
the  Apostolic  description: — 

"  Cloudfi  they  are  without  water,  carried  about  of  winds; 
trees  whose  fruit  withcreth,  without  fruity  twice  dead^ 
pluclted.up  by  the  7'oots;  raging  waves  of  the  sea  foaming 
out  their  own  shame:  wandering  stars,  to  whom  is  reserved 
the  blackness  of  darkness  forever  P 

9.  "  In  Him :"  i.  e.,  in  Christ. 

"  Dwelleth  :"  perpetually  ;  see  Art.  II.  The  Human 
and  the  Divine  in  His  Person  are  never  to  be  divided  ; 
but  He  is  God-man  forever  and  ever. 

"All  the  fulness  of  the  Godhead."  Full  deity,  with 
all  its  perfections  and  attributes  ;  and  consequently  all 
wisdom  and  knowledge. 

"Bodily."'  As  the  soul  inhabits  the  body,  in  man; 
truly,  really,  and  substantially,  and  not  as  in  a  shadow; 
in  Him,  as  very  Man,  true  Body,  and  true  Soul ;  by  a 
twofold  Union  ;  viz.,  by  a  spiritual  union  between  Christ's 
Unman  Soul  and  the  word  of  God,  and  by  a  corporal 
imion  between  Christ's  Human  Body,  and  the  same  Divine 
Person. 

Mystery  of  Mysteries  1  "Who  shall  declare  His  Genera- 
tion, or  his  Manner  of  Life  ! 

Therefore  let  none  be  heard,  })ut  He.  And  let  all  human 
wisdom  be  counted  folly  and  loss,  except  it  express  the 
Truth  as  it  is  in  Him. 

10.  "  And  ye  are  complete  in  Him."  Ye  are  filled, 
replenished,  with  and  by  His  fulness,  each  according  to 
liis  measure,  in  wisdom,  knowledge,  and  all  spiritual 
gifts. 

"  Who  is  the  head,"  &c.  Who  is  no  creature,  but  far 
above  all  the  angelic  hosts  and  orders ;  the  Head  and 
Lord  of  all  the  Thrones,  Dominations,  Princeships,  and 
Powers,  as  their  Creator. 

11.  In  whom  also  ye  11.  As  the  Apostle  has  referred  to 
are  circumcised  witli  the  heathen  systems  of  philosophy,  so 
the  circumcision  made  uQ^r  (jj^^^g  ^^  correct  Jewish  error^ 

^^'^^'^H-.^'T^V"  JVJ^"  "Circumcised.^'     The  true  circum- 

tmc  on  the  body  or  the  .  .        .         i.  i.i     i.    /•  ^.i      t           c  -kt 

sins  of  the  flesli  by  the  dsion  IS  not  that  of  the  Law  of  Moses, 

circumcision  of  Christ:  but  the  circumcision  of  the  heart;  the 


EPISTLE   TO   THE   C0L08SIANS.  113 

spiritual  work  of  the  Holy  Ghost.  Intendino;  to  speak  of 
Holy  Baptism,  he  refers  to  the  rite  of  Jewish  initiation,  as 
a  type. 

"  Made  without  hands."  For  it  is  the  work  of  the 
Spirit  of  God. 

"  In  putting  off,"  &c.  As  the  ancient  rite  removed  a 
portion  of  the  flesh,  so  doth  the  Holy  Ghost  cast  away  and 
destroy  the  old  body  of  sin,  the  body  of  this  death.  It  is 
a  spiritual  circumcision,  whereby  original  sin  is  pardoned, 
and  its  guilt  forever  removed ;  whereby  tlie  power  of  sin 
is  broken,  and  its  influence  weakened ;  whereby  we  are 
accepted  unto  sanctiflcation  and  holiness  in  the  Lord. 

"  By  the  circumcision  of  Christ."  By  that  circumcision 
which  is  conferred  through  Christ,  to  them  that  are  made 
His ;  called  "  Christ's,"  as  that  which  He,  by  the  Spirit, 
performs.  "Of  Christ,"  is  probably  here  equivalent  to 
"  Christian." 

,„'        .  ,     .,,  - .  12.  "  Buried  with  Him  in  Baptism." 

inrap.uS,":tTe";"  The  Instrumental  means  of  our  union 
ye  are  risen  with  Urn  With  Christ.  J^  or  m  that  Holy  Sacra- 
through  the  faith  of  the  ment  we  are  made  members  of  Him, 
operation  of  God,  who  the  Incarnate  Saviour ;   members  of 

thfdeTd'^"^  ^'"^  ^''''™  ^^^  ^^^^'  ^^  ^^^  -^^®^^^'  ^"^  ^^  -^^^^ 
Bones.     This  is  the  great  mystery  of 

Christ  and  the  Church  :  "  Magnum  sacramentum,"  as  the 
Yulgate  hath  it.  See  remarks  on  Romans  vi.  3,  4.  Ob- 
serve also,  that  this  is  an  absolute  statement ;  the  Apostle 
asserts  that,  in  baptism,  they  had  been  buried  with  Christ, 
and  were  risen  again  with  Him.  Therefore,  the  flrst  word 
of  chap,  iii.,  the  hinging  word  of  the  epistle,  yonder 
IF,  has  no  doubtful  or  hypothetical  sense,  but  is  equivalent 

to  SINCE. 

"Through  the  faith,"  &c.  The  idea  is,  that  the  same 
almighty  power  which  wrought  to  raise  up  our  Lord  from 
the  dead,  works  still  and  ever,  to  produce  the  mystical 
and  spiritual  death  and  resurrection  in  holy  baptism.  That 
sacrament  is  therefore  no  outward  rite,  no  empty  form, 
but  the  instrument  and  engine  of  the  vast  and  wonder- 
working power  of  Almighty  God;  and  the  faith  which  we 
must  yield  is  a  faith  in  Him  as  acting  on  us  thereby.  The 
power  comes  from  without,  through  that  channel^  and 
the  evidence  to  us  that  it  has  been  exerted  and  applied,  is 
not  in  our  feelings,  but  in  His  word. 

8 


114  COJfMKNTARY    OX   THE 

To  excinplify  the  drift  of  the  human  mind  averse  from 
God,  let  it  be  noted  liow  tlie  modern  sect  styled  Baptists 
insist  on  immersion,  from  the  cast  of  these  expressions, 
while  they  deny  altogether  the  spiritual  power  of  the  rite. 
They  have  retained  an  empty  shell.  They  will  hear  of  no 
baptism  save  by  immersion  :  and  yet  they  make  of  baptism 
a  mere  outward  rite  without  spiritual  and  saving  force. 
Tliis  is  Materialism  and  Formalism  in  the  last  degree  of 
development. 

13.  A  continuation  of  the  foregoing 

13.  And  you,  being  statements;  a  fuller  descrii.tion  of  the 
dead  in  your  sins  and  -,..-         /.  . i  ,  '  , 
the  uncircumcision  of  condition  of  those  who  are  sacrament- 
yoiir    flesli,    hath    he  ally  in  Christ,  and  He  in  them, 
quickened       together       "  Being  dead  in  sins."     Ileference 
with  him,  having  for-  jg    to    our    original    state    as    fallen 

^^ses-^'"''    ^"    ^'^'-  sinners. 

'  "The   uncircumcision,"    &c.,  i.  «e., 

in  the  guilt  and  misery  of  the  natural  condition,  before  the 
Grace  of  Christ  is  given. 

"Your  flesh."  The  complete  nature,  material,  spiritual, 
moral,  and  intellectual ;  all  disordered  and  disorganized 
throughout,  by  sin. 

"  Hath  He  quickened."     He,  i.  e.,  the  Eternal  Father. 

"  Together  with  Him."  Together  with  Christ;  for  when 
the  Father  did  so  raise  up  our  Lord  from  the  dead.  He 
brought  Him  up  as  the  first-fruits  ;  and  we,  and  all  man- 
kind^ were  potentially  raised  along  with  Christ,  so  as  that 
His  Resurrection  was,  in  a  manner,  that  of  all  mankind. 

"  Having  forgiven  you  all  trespasses."  That  the  sacra- 
ment of  holy  baptism  is  the  appointed  instrument  for  the 
conferring  upon  its  recipients  the  pardon  of  their  native 
guilt,  is,  with  Christians,  an  article  of  faith.     "  I  believe 

IN    ONE   BAPTISM    FOR    THE    REMISSION    OF   SINS."        ScC,    alsO, 

Acts  ii.  38 ;  xxii.  16.  It  is  a  sacred  mystery,  not  an  in- 
telligible occurrence  ;  it  belongs  to  the  spliere  of  the 
miraculous  and  the  divine.  Therein  have  we  remission  of 
original  sin,  once  for  all,  absolutely  and  unconditionally: 
and  therein  have  we  prospective  and  promised  pardon  of 
all  actual  sin,  what  time  soever,  with  true  repentance,  we 
ask  it  of  God.  These  things  are  believed^  not  understood  : 
they  constitute  a  part  of  the  creed  of  the  faithful  soul. 

14.  Blotting  out  the  1"^.  l''^-  ^^'^  come  now  to  a  passage 
handwriting   of   ordi-  of  which   bamt  Chrysostom   tliouglit 


EPISTLE   TO   THE    COLOSSI ANS.  115 

nances  that  was  against  the  sublimity  to  be  unsurpassed  by 
us,  which  was  contrary  j^,^,,  f],^,,^  ii/^he  writings  of  the  Holy 
to  us,  and  took  it  out    a         ii     ^ 

of  the  way,   nailing  it  ^FJ^^ie.  _  .     .        , 

to  his  cross;  Ihere  is  a  certain  contusion  here. 

15.  .l?uniaving spoil-  In  verses  12,  13,  it  is  the  Eternal 
ed  principalities  and  Father  who  is  mentioned  as  the  Agent. 
powers  he  made  a  ^^^^  ^  ^Ithougli  the  pronoun  re- 
shew  of  them  openlr,  .  •'  ,  j^  i  xi  •  i  n 
triumphing  over  them  mollis  unchanged,  and  there  is  hardly 
in  it.  any  pause,  we  must  understand,  in 
verses  14  and  15,  that  Christ  is  spoken 
of,  and  that  it  is  He  who  blotted  out  the  handwriting,  who 
spoiled  principalities  and  powei-s,  &c. 

The  questions  which  may  be  raised  about  this  verse  will 
be  resolved  according  to  the  meanings  which  are  attached 
to  the  words  ''  handwriting"  and  "  ordinances." 

1st,  then,  by  the  "ordinances"  may  be  understood  the 
precepts  and  laws  of  the  Mosaic  System ;  and  in  the 
word  "  handwriting"  there  may  be  seen  a  reference  to  the 
act  of  God  in  writing  the  commandments  upon  the  two 
tables  of  stone,  while  in  its  more  exact  and  fuller  sense  it 
might  be  taken  as  referring  to  the  transcription  of  the 
whole  code  of  ceremonies,  &c.,  in  the  Sacred  Books  of 
Israel.  That  old  legal  system  might  properly  be  referred 
to.  moreover,  as  being  '"  against"  men,  since  it  showed 
them  the  guilt  of  their  sins,  and  the  need  of  expiation, 
while  it  left  them  devoid  of  any  sufficient  sacritice  or 
satisfaction.  In  this  narrow  sense,  then,  the  whole  passage 
may  be  applied  to  tlie  abrogation  of  the  covenant  made 
through  Moses ;  for  when  Christ  came,  it  ceased,  and  was 
"  taken  away." 

But,  2dly,  we  make  a  wider  application  thus.  The 
word  rendered  "  ordinances,"  may  be  regarded  as  signify- 
ing that  perpetual  Law  by  which  Sin  and  Death  are  ever- 
lastingly coupled  together.  "The  soul  that  sinneth,  it 
shall  die  :"  that  is  a  universal  ordinance.  It  is  "  against" 
us  all,  because  we  have  all  sinned.  And  if  we  take  the 
word  in  that  sense,  then  the  "  handwriting"  will  signify 
the  subscription  of  each  individual  sinner  to  that  decree; 
so  that  every  one,  through  his  particular  sins,  becomes 
obnoxious  to  the  general  sentence,  and  signs  and  sets  the 
seal  to  his  condemnation. 

Next,  it  must  be  observed  that  the  Apostle  speaks  of  this 
handwriting  and  ordinance,  as  a  kind  of  bond  or  legal 


116  CoMilKNTARY    OX   THE 

instrument;  for  it  w&b  annulled  by  tlie  being  nailed  to  tlie 
cross.  The  figure  is  that  of  cancelling  a  liond  ;  and  the 
foregoing  exphmation  enables  us  at  once  to  upplj  ir. 

Lastly,  note  that  in  thus  cancelling  the  bond,  the  Lord 
is  said  to  have  "  spoiled  i)rincipalities  and  powers,  and  to 
have  made  a  shew  of  them  openly."  Doubtless  the  prin- 
cipalities and  powers  here  spoken  of  are  the  Devil  and  his 
angels.  But  man,  by  transgression,  fell  into  the  adver- 
sary's hand,  and  became  bound  to  him,  and  incurred  tlie 
sentence  of  deatli.  The  Devil,  therefore,  held  him  under 
bondage,  and  might  justly  claim  tlie  righteous  execution 
of  the  sentence.  When,  therefore,  the  Lord  cancels  the 
bond,  by  striking  through  it  the  nails  of  His  cross,  He  does 
so  "  spoil"  the  Devil,  in  delivering  the  sinnei-  out  of  his 
hand  even  as  a  bird  out  of  the  snare  of  the  fowler. 

Thus,  in  a  double  sense  do  we  make  application  of  this 
grand  passage.  1st,  it  refers  to  the  old  Mosaic  System. 
Our  Lord  brought  that  System  to  an  end;  He  cancelled 
the  old  handwriting  of  ordinances  and  rites,  by  executing 
the  functions  of  the  true  Priesthood  in  the  midst  of  the 
Israel  of  the  old  election.  And  2dly,  it  refers  to  the 
redemption  of  all  mankind.  For  Christ,  on  His  cross,  put 
away  the  old  Decree  of  Condemnation,  in  offering  Himself 
a  full  and  sufficient  sacrifice,  in  affording  to  the  sinner  ac- 
cess to  God,  and  in  giving  him  peace  through  His  Blood.  In 
figure,  and  substantially.  He  rent  in  twain,  and,  miiling  it  to 
the  cross-head,  cancelled  the  edict.  He  annulled,  destroy- 
ed, and  removed  forever,  the  ancient  bond  of  Eternal  Death. 
And  thus  did  He  spoil  the  kingdom  of  Darkness.  For  by 
transgression  the  First  Adam  came  into  l)ondage  unto  the 
Devil.  But  the  Second  Adam  delivered  His  brother,  and 
made  agreement  unto  God  for  him,  thereby  wresting  from 
the  jaws  of  Hell  and  Death  their  prey  ;  yea.  He  nuide  a 
show  of  those  powers  of  darkness  openly,  leading  captive 
the  captivity,  and  scattering  the  diabolic  hosts,  and,  before 
God,  angels,  and  men,  triumphing  in  and  by  His  Cross. 
^  ,  16.  Ihe  Apostle  now  proceeds  to 

f.l^^Hl"vnTh/,  w  ^varn  them  agaiuBt  the  influences  of 
fore  judge  you  in  meat,     ,  ,  °  ii         i  .1  x- 

or  in  drink  or  in  re-  tliose  wJio  would  seduce  them  from 
spect  of  an  holyday,  or  the  faith,  and  to  confirm  them  in 
of  the  new  moon,  or  of  their  position,  by  a  comparison  of 
the  sahhaih  days :  their  position,  60  high  and  glorious, 

with  the  weak  inventions  of  men. 


EPISTLE   TO   TIIK   COLOSSI ANS.  117 

"Let  no  man  therefore  judge  jou."  i.  e.,  pay  no 
attention  whatever  to  the  remarks  of  those  who  lind  fault 
with  3'ou  for  not  observing  the  obsolete  Jewish  rites. 

"Meat,  drink,"  &c.  He  refers  to  the  customs  of  tlie 
Mosaic  system.  While  that  system  was  in  force,  all 
these  things  w^ere  of  obligation,  as  commanded  by  God. 
But  after  that  system  was  abrogated,  the  obligation 
ceased,  and  observance  of  them  became  self-will  and  super- 
stition. 

17.  Which  are  a  ^\-  J)"^  ^^^  ^^^^f "  ^^'^^.^  ,^3-pe,  or 
shadow  of  thino-s  to  symbolic  representation  oi  the  new. 
come ;  but  the  body  u  But  when  Christ  came,  the  types  and 
of  Christ.  shadows  were  done  away. 

18.  Let  no  man  be-  ][8.  Other  classes  of  errors  are  here 
guile  you  of  your  re-  j.gfe,j.e^  ^^  .  ^^^^i^  ^^  ^y^^  Gnostic,  a 
ward  in  a  voluntary  ^  .-  ^  i  •  i 
humility  and  worship-  system  ot  angel-worship  and  creature- 
ping  of  angels,  intrud-  worship.  For,  as  the  fathers  say, 
ing  into  those  things  thei'e  were  those  who  taught  that  it 
which  he  hath  not  seen,  ^^,^8  too  great  a  condescension  for  the 
fleshly  SSd  "^    ^  ^^o^-d  of  God  to  be  our  Mediator,  and 

'  that,  as  in  the  old  system,  so  in  the  new, 

angels  were  the  suitable  and  true  mediators  between  God 
and  men,  and  that  we  ought  to  have  recurrence  to  them 
as  helpers  and  intercessors.  This  was  what  S.  Paul  calls 
the  introduction  of  a  superstitious  reverence  towards 
angels,  accompanied  by  a  feigned  and  affected  humility 
towards  God. 

"Vainly  puffed  up,"  &c.  IS'ot  merely  is  this  true  of 
those  early  heretics  wdio  professed  full  knowledge  of  the 
divine  mysteries,  accurately  describing  the  numbers,  na- 
ture, names,  offices  of  the  angels  and  heavenly  beings,  as 
though  the  knowledge  had  been  obtained  by  them  fnira 
personal  inspection.  But  it  is  true  of  Heresy,  always  and 
everywhere.  AH  heresy  is  choice  and  self-will ;  the  result 
of  independent  thought  apart  from  God's  revelation.  And 
this  is  the  sign  of  the  fleshly  mind,  and  of  the  heart  tiiat 
is  puffed  up  with  pride  and  with  a  sense  of  its  own  im- 
portance, adequacy,  resources,  and  abilities. 

19.  "Not  holding  the  Head:"  i.  e. 

19  And  not  holding  Christ.  Not  holding  the  true  faith 
an%Srfo/ri''v^?i'„t  ^"f --"S  Hi,„,  His  nature,  llis 
and  bands  having  nour-  work:  not  realizing  in  practice  the 
ishmentministered,and  confession    of   the   lips.      For   heresy, 


118  COMlklKNTART    ON   TUE 

knit  togetlier,  iiicreas-  persisted  in,  is  totally  at  variance 
eth^with  the  increase  of  ^-i,),  ji,^,  ^^1,.;^  ^f  „ur  reli^'ion  ;  and 
the  disciples  of  self-will  and  those  of 
Christ  cannot  be  the  same. 

"All  the  body:"  the  Catholic  Church;  of  which  the 
Lord  is  the  Head,  and  whose  life  is  in  and  from  Ilini. 

''Joints  and  bands:"  the  ti<^ure  is  carried  out  in  full 
and  with  great  beaiity  ;  these  are  the  ordinances,  the 
sa/^ranients,  the  means  of  grace  and  the  ciiannels  thereof. 

"Nourishment:"  the  grace  of  God,  which  is  the  very 
food  of  the  faithful. 

"The  increase  of  God:"  a  divine,  a  marvellous,  a  super- 
human growth;  due  to  the  ])owerful  presence  of  the  Al- 
mighty, and  proving  His  neighborhood  and  agency, 

„^   „,       .       .-  20.  "Dead  with  Christ;"    dead   to 

20.  Wherefore  if  ve   ,  ^  ^     ,  ' 

be  dead  with  Christ  '^"'"^"  ^.^'^^^'"'^' ^'^  ''""^'^"  ^"^'^'"*^**'^^» 
from  the  rudiments  of  dead  to  sin  and  to  the  world,  and  the 
the  world,  why,  as  rudiments  thereof;  dead  to  the  an- 
thougli  living  in  the  gient  Jewish  svstem,  dead  to  the  later 
world  are  ye  subject  -i,^^,,;  .^ct-teaching ;  dead  in 
to  ordmances,  f      4.-     '       i       i     •       ..i        ;M         i  i 

baptism,    dead   in    tlie    Church,    and 

risen  again  to  a  l)etter  hope  and  a  better  life. 

"The  rudiments  of  the  world:"  it  would  seem  that  the 
Mosaic  ordinances  are  esj)ecially  intended  here;  for  the 
Law  was  our  schoolmaster,  and  it  taught  to  men  the  rudi- 
ments of  divine  wisdom  and  knowledge.  But  there  can 
be  little  doubt  of  a  reference  to  the  rules  and  maxims  of 
divei's  philosophic  sects.  For  these  sects  exhibited  many 
and  fantastic  rules  ;  as,  for  example,  the  Pythagoreans,  who 
abstiiined  from  beans,  &c.,  ttc,  cVrc.  He  therefore  includes 
under  the  term  Ordinances^  the  Mosaic  rules,  and  those 
of  the  heathen  religions,  absolving  Christians  from  their 
observance. 

"As  tht»ugh  living  in  the  world."  The  Church  is  in  tlie 
world,  but  not  of  it;  and  in  the  manner  of  their  life,  iier 
children  ougiit  to  be  marked-in  ditierence. 

a-,  t-r      1      *   *    *        ^1-  "Toiicli  not;"  a  precept  apply- 

21.  (Toucli  not;  taste    .        ^  ^  ^  '  '  .  ?,  ^        \^J 
not;  handle  not;            i"?  ^'*  '"eats;  "taste  not;    a  rule  tor 

drinks;  '•handle  nor,"  perhaps  refer- 
ring to  the  arbitrary  proiiibition  of  female  intercourse  and 
marriage. 

22.  Which  all  aVe  to  ^2.  Paraphrase  thus  :  AVhicli  rules 
perish  with  the  using;)  concern  the  transitory  and  the  perish- 


EPISTLE   TO   THE   COLOSSI ANS.  119 

after  the  command-  able,  and  that  whicli,  in  the  very  use 
ments  and  doctrines  of  thereof,  passeth  away.  Kules  on  such 
men?  subjects  ought  not  to  be  held  so  pre- 

cious as  that  the  divine  mysteries  of  the  Faith  should  be 
sacrificed  for  them.  ,, 

"After  the  commandments  and  doctrmes  ot  men. 
From  this  we  infer  that  the  Apostle  was  speaking  of  the 
heathen  philosophic  maxims;  as  his  condemnation  of  them 
is  based  on  the  assertion  that  they  were  the  order  and 
result  of  mere  individual  choice  and  self-will;  while  the 
Mosaic  Rites  and  Customs,  even  as  regarded  _  meats, 
drinks,  purifications,  and  the  like,  were  the  appointment 
and  ordinance  of  Jehovah.  Still,  the  difficulty  wnll  dis- 
appear, if  w^e  consider  that  circumstances  alter  cases. 
While  the  Jewish  dispensation  lasted,  those  observances 
were  of  divine  authority,  and  of  obligation.  But  after 
Christ's  Advent,  the  Law  being  fulfilled  and  abrogated, 
their  authority  ceased,  and  the  necessity  of  observing  them 
existed  no  more.  Then,  to  impose  them  afresh, _  or  to 
endeavor  to  retain  them,  was  but  "  will-worship  :"  it  was 
to  require  what  God  had  not  required, 

y.  ^^-    i^'i'n\h?wff  to  enjoin  what  God  had  disallowed, 
have  mdeed  a  shew  01   ^      J  .  i,„f  n,^Tx  liorl -nc^v 

wisdom  in  will  wor-  to  seek  to  raise  up  what  GoD  had  pel - 

ship,  and  humility,  and  mitted   to   die.      Accordingly,   those 
neglectinc:  of  the  body;  observances   should   be   disregarded, 
not  in  any  honour  to  the  ^^^  discarded  altogether, 
satisfying  ot  the  flesh.         a  ^^ich  things."      Here  the  chief 
reference  probably  is  to  the  precepts  and  maxims  of  the 

heathen.  i    j-i     j- 

"  A  shew  of  wdsdom."  It  is  admitted  that  bodily  dis- 
cipline is  wisdom  ;  and  on  this  principle  the  penitential 
system  of  the  Church  is  founded  ;  for,  to  mortify  the 
flesh,  is  the  rule  of  the  Christian  life.  The  rites  which  the 
Apostle  condemns  were  not  then  objectionable  in  principle, 
but  in  direction,  and  as  not  being  connected  with  that 
faith  from  which  alone  good  works  can  proceed. 

"Will-worship,  humility,"  &c.,  &c.  A  great  zeal  in 
religion,  a  mortifying  of  the  flesh,  a  discipline  of  the  body, 
a  denial  to  the  flesh  of  the  satisfaction  of  its  desires,  and  ot 
an  estimation  higher  than  it  could  rightly  claim:  all 
these  characteristics  appeared  in  the  erroneous  systems  ot 
the  time.  They  were  to  be  rejected,  however,  by  Chris- 
tians, because  they  were  not  held  or  enjoined  in  connec- 


120  OOMMKNTARY   ON   TRR 

tion  with  the  system  of  the  Church,  and  in  due  subordina- 
tion t(i  ht'i-  ])rineiples. 

In  sliort,  this  })assrt<ye  tciichcs  us,  that  tlie  very  same 
things  which  are  "  laudable  and  glorious"  if  done  "  in 
faith,"  and  in  reverence  for  Christ  and  in  obedience  to 
Ilis  Church,  are  useless  and  wilful  when  performed  after 
thu  law  of  a  man's  own  heart  and  mind.  Let  no  one  con- 
demn, absolutely,  the  things  here  spoken  of,  "  humility, 
neglecting  of  the  body,"  and  the  withholding  from  the 
flesh  the  honor  of  full  satisfaction  of  its  lusts :  for  these 
things  belong,  pre-eminently,  to  the  system  of  the  Church, 
in  saving  the  soul  through  discipline  of  the  body.  But 
let  him  remark  that  their  condemnation  by  the  Apostle  is 
a  relative  one,  in  so  far  as  they  are  part  and  parcel  of 
foreign  systems,  and  of  alien  gospels,  and  are  not  hallowed 
by  the  grace  of  our  Lord,  and  by  the  sanction  of  His 
delegated  authority. 


PART    SECOND. 
THE  DUTIES  OF  THE  CHRISTIAN. 

CHAPTERS  in.  AND  IV. 


PART   SECOND. 


In  the  former  part  of  this  epistle,  S,  Paul  has  stated, 
in  a  manner  snrprisine:lj  beautiful,  the  sublime  privileges 
of  the  Child  of  God.  He  has  done  this,  not  hypothetically, 
but  absolutely.  lie  has  spoken,  not  of  a  condition  which 
it  was  desirable  for  them  to  occupy  ;  but  of  a  state  in 
which  they  had,  once  for  all,  been  placed.  This  state  he 
has  figuratively  described  under  the  significant  terms  of 
being  dead,  buried,  and  risen  again,  in  Christ  our  Lord  ; 
and  he  has  affirmed  of  Holy  Baptism,  that  it  was  the 
Instrumental  Means  whereby  they  had  so  been  united  to 
Christ,  and  made  alive  unto  God  in  Him.  All  these 
declarations  are  made  positively  and  without  reserve. 
The  Apostle  has  not  spoken  of  their  own  efforts,  as  auxil- 
iary towards  the  blessed  change  which  had  been  wrought 
in  them ;  nor  has  he  mentioned  internal  evidence,  such  as 
feelings,  sentiments,  or  emotions,  as  constituting  to  them 
the  proof  that  they  were  in  a  state  of  salvation.  The  gift 
was  imparted  by  an  outward  ordinance ;  and  the  fact 
that  they  had  received  that  ordinance  was  the  evidence 
that  the  gift  was  theirs. 

And  now  follows  a  change  of  language.  The  Apostle 
proceeds  to  enforce  all  the  duties  of  a  godly,  righteous, 
and  sober  life.  But  how,  or  on  what  ground,  does  he  thus 
address  them  ?  Simply  on  the  ground  of  what  he  has 
declared.  He  builds  upon  a  Fact.  He  assumes  that  fact 
to  be  known,  and  to  have  been  duly  weighed  by  eveiy 
one.  In  the  light  of  that  Fact,  he  regards,  and  declares, 
their  duty,  He  argues  from  it,  as  from  an  incontrovei-tible 
premiss. '  He  does  not,  therefore,  urge  thein  to  become 
somewhat  which  they  were  not  then.  He  does  not  treat 
them  as  yet  needing  a  conversion,  or  a  change  of  heart ; 


124  COMMENTARY   ON    THE 

nor  docs  he  hint  lliat  tlioy  have  to  become  Christians,  nor 
refer  their  condition  as  Christians  to  any  such  experience 
in  the  past.  But,  on  the  contrary,  he  exhorts  all  classes 
and  conditions  and  ages, — children,  too,  as  well  as  adults, 
— to  an  abstinence  from  sin,  from  vice,  from  evil,  because 
they  had  received  the  Gift  of  God.  His  language  implies 
a  work  to  be  done  ;  the  work  of  setting  the  affections  on 
things  above,  of  withdrawing  from  the  world,  of  imti-tify- 
ing  the  lusts  of  the  flesh,  of  declining  from  sin,  of  walking 
with  God  ;  and  all  this,  not  as  a  means  of  becoming  Chris- 
tians, but  as  an  obligation  arising  from  the  fact,  that 
through  baptism,  they  were  Christians  already.  It  is 
impossible  to  exaggerate  the  importance  of  this  colloca- 
tion ;  of  this  parallel  between  the  Gift  and  the  Work  to 
be  done,  between  the  Life  and  the  Walk,  between  the 
State  and  its  correlative  duties. 

All  this  is  realized  to  us  in  the  system  of  the  Prayer- 
book.  It  has  evidently  been  framed  after  this  model. 
Every  baptized  infant  is  held  to  be  undoubtedly  regener- 
ate in  that  sacrament.  Every  child,  as  soon  as  it  is  able 
to  learn,  is  taught  (or  should  be  taught)  that  in  its  baptism 
it  was  made  a  member  of  Christ,  the  Child  of  God,  and  an 
inheritor  of  the  Kingdom  of  Heaven.  Every  child  is  told 
that  it  is  in  a  state  of  salvation,  because  of  being  a  bap- 
tized child  of  the  Church,  and  bidden  heartily  to  thank 
the  Heavenly  Father  that  this  is  so.  Every  child  is  taught 
that  it  must  believe  and  do  as  its  sponsors  promised.  •  Every 
child  is  to  be  trained  to  look  back  to  holy  baptism  as  hav- 
ing fixed  its  state,  its  belief,  its  duties.  Every  child  is  in- 
structed that  it  has  no  more  to  do,  save  by  holy  obedience, 
to  continue  in  its  actual  state,  until  its  life's  end.  This  is 
the  system  of  the  Church ;  and  this  is  a  practical  applica- 
tion of  the  apostolic  principles  expressed  or  implied  in  this 
epistle. 

On  the  other  hand,  the  Popular  Religionism  of  the  day 
reverses  this  order,  and  has  introduced  thereby  another 
gospel.  It  teaches  the  child,  that  he  is  not  yet,  although 
baptized,  a  child  of  God.  He  m\ist  look  forward  to  con- 
version and  a  change  of  heart  before  he  dare  consider  him- 
self in  a  state  of  grace.  He  must  try  to  be  good ;  he  must 
seek  Christ;  he  must  renounce  the  world;  in  order  that 
he  may  become  a  Christian.  If  he  feel  or  seem  to  be 
moved  towards  these  things,  it  is  regarded  as  a  hopeful 


EPISTLE   TO   TIIK   COLOSSIANS.  125 

sie^n,  auguring  favorably  of  the  ultimate  result.  When 
he  has  goue  througli  some  great  experience,  when  lie  has 
fought  '^some  great  spiritual  battle,  then  he_  may  find 
acceptance.  It  is  to  subjective  processes  that  his  attention 
is  directed;  he  is  told  that  he  must  become  a  Christian  ; 
and  the  evidence  of  the  change,  when  that  change  shall 
have  occurred,  will  be  found  in  his  consciousness,  and  not 
in  any  rite  or  ceremony  as  instrumental  towards  the  result. 
This  is  the  scheme  of  the  Popular  Eeligionism  of  the 
period :  and  it  is  diametrically  opposed  to  the  idea  of  Saint 
Paul.  He  looks  to  the  Past,  and  builds  thereon  a  Present. 
But  this  modern  system  agonizes  through  its  Present 
towards  a  Future.  He,  from  the  gift  already  assured, 
deduces  the  claim  on  further  grace,  and  the  law  of  life. 
But  the  apostles  of  the  later  gospel  (if  it  be  permitted  so 
to  style  what  is  but  a  human  conceit)  expose  a  present 
nakedness  and  misery  as  a  motive  to  obtaining  a  relief  and 
deliverance  in  the  future. 

In  illustration  of  these  thoughts,  let  the  text  be  carefully 

studied. 

,    ^^     ,,      ,     .  1.   "If."     This  word  is  the  hinge 

1.  If  ye  then  be  risen  i  •  i    ,i      -  i.      p  ^.i      -n    •  5 

with  Christ,  seek  those  on  which  the  two  parts  of  the  Epistle 
things  which  are  above,  turn.  It  is  the  central  word,  the  ail- 
where  Christ  sitteth  on  important  one.  It  is  not  a  hypothet- 
the  right  hand  of  God.  ^^^^^  cqf.55  ^^  expresses  no  doubt,  no 

uncertainty.  For  he  has  just  said  (ii.  12)  that  they  ivere 
risen  with  Christ :  it  is  to  that  statement  and  affirmation 
that  the  words, — the  very  same  that  he  had  just  used, — 
refer.  "If"  is  equivalent  to  "since  then,"  or  "seeing, 
therefore,  that."  And  the  words,  "  If  ye  then  be  risen  with 
Christ,"  are  equivalent  to:  "Since  then,  as  I  have  just 
said,  ye  are  risen  with  Christ  in  baptism." 

"  Seek  those  things,"  &c.  Lift  up  your  heads  ;  renounce 
this  world,  its  lusts,  its  dreams ;  and  live  for  a  better  world 
to  come.  Do  this  bkcause  ye  are  already  mystically  risen 
with  the  Lord.  Observe  that  the  Apostle  does  not  say, 
in  the  modern  manner,"Because  ye  seek  those  things  which 
are  above,  therefore  ye  are,  or  shall  become  Christians;"' 
but,  "  because  ye  have  been  made  Christians,  therefore 
seek  the  things  of  Christ." 

„   c!  ^           «•  ^  "  For,"  i.  e.  because.     Terse  3  con- 

2.  Set  vour  aftection  .    .        ^, '                   ^        ,    .         ti       4.1  -.^^ 

on  things^above,  not  on  tams  the  reason  for  doing  the  thing 

things  on  the  earth.  enjoined  iu  verse  2.     It  is  not  "  be- 


126  COMMKNTARV   ON   THE 

8.  For  ye  are  dead,  cause  vc  set  your  affection  on  tliinifjs 
and  your  life  Is  hid  with  abovertlicrefore  your  life  is  Jiid  Mith 
Christ  in  God.  /-ii    •  J  •     o       15     ij    1.  •*  •    ti 

(Jlinst  in  (jron.  rJut,  it  is  tlie  very  op- 
posite: "Because  ye  are  dead,  and  because  ye  have  the 
germ  and  seed  of  the  new  life ;  therefore,  set  your  affection 
on  heaven." 

"Things  above,"  inchides  all  holy  and  heavenly  mys- 
teries, works,  duties,  in  the  Churcli,  although  she  still  be 
militant  here  on  earth.  Iler  ways  arc  God's  way ;  and 
her  things  are  the  powers  of  the  world  to  come. 

"Dead:"  see  a^ain  verses  11-14  of  the  preceding 
chapter.  The  words  express  a  spiritual  state  in  which, 
by  baptism,  they  had  been  placed. 

"  Your  life  is  hid  with  Christ  in  God."  A  mystical 
expression,  only  to  be  understood  in  connection  with  those 
expressions  whereby  Christ,  in  His  Human  Xature,  is 
described  as  most  intimately  allied  to  the  human  race. 
He  hath  our  flesh.  "We  are  members  of  His  Body,  of  His 
Flesh,  and  of  His  Bones.  His  Resurrection  is  ours  also. 
In  the  Tabernacle  of  His  Glorified  Xature,  is  all  human 
nature  wrapped  up ;  and  as  our  hope  is  in  Him,  and  as 
our  hel[t,  and  strength,  and  power  are  in  Him  ;  so,  after 
a  wonderful  way,  are  we  in  Him  and  He  in  us.  His  Body 
and  Blood  are  eaten  and  received  by  us,  and  our  life,  in 
the  spirit,  is  in  Him,  and  hidden  from  human  exploration 
and  from  mortal  ken.  This  expression,  and  similar  ones, 
touch  the  deepest  depths  of  the  subject  of  the  Incarnation  : 
Goo  help  us  to  deal  with  them  most  reverently. 

A    xx-x,     rM,  '  4.     J.         Observe   again    the   order   of  the 

4.  ^\  hen  Chnst,  wAo  ,,  ,  ,        .,    ».       ,   ^         .       ,     ,        ^, 
M  our  life,  shall  appear,  thought:    it^  IS    determined    by   the 
then  shall  ye  also  ap-  "  therefore"  in  verse  5.     They  are  to 
pear  with  him  in  glory,  mortify  the  flesh  with  the  affections 

5.  Mortify  therefore  and  lusts  thereof,  because  they  are 
your  members  which  1  -•  1  .  '..i  ti  r  j  ■ 
are  upon  the  earth;  destined  to  appear  With  the  Lord  in 
fornication,  unclean-  glory.  How  strangely  must  this  se- 
ness,  inordinate  affec-  quence  sound  to  modern  ears !  For 
tion,  evil  concupis-  the  language  would  have  to  be  re- 
cence,  and  covetous-  ^.^^.g^j  ^^  ^^  ^j^^,  theories  of  this  dav  ; 
ness,  which  is  idolatry:         j    .,     1       11           1      ^^  1  ^•..  •■' 

and  It  should  read  ;  "  by  mortitymg 

your  members  which  are  upon  the  earth,  you  will  become 
80  changed  as  to  be  fit  to  appear  with  the  Lord  in  glory." 
But  this  is  not  at  all  the  current  of  the  apostolic  thought. 
They  have  the  promise  already,  the  right,  the  privilege, 


EPISTLE   TO   THE   C0L0SSIAN3.  127 

the  expectation  :  tlxercfore^  tlicj  are  to  abstain  from  the 
lusts  of  the  flesh  here  enumerated. 

"  Covetousness,  which  is  idolatry."  For  self  is  the 
centre  of  covetousness,  and  thus  God's  place  is  usurped. 
It  is  the  sin  of  Balaam  and  of  Judas  which  is  here  spoken 
of;  a  sin  whose  punishment  has  been  slow,  but  sure  and 
fearful. 

6.  For  which  things'  ^-  The  nnconverted  and  ungodly 
sake  the  wrath  of  God  ^^^  meant ;  those  who  are  not  yet  m 
Cometh  on  tlie  children  a  state  of  grace  and  salvation. 

of  disobedience :  7.  Note  here  the  difference  between 

7.  In  the  which  ye  "  walked"  and  "  lived."     To  live  in 

wre^ytn'ji^tS  tl--  t.l^-g?'  Y'^';?i'^  ^"  '^'^  '''''''^^ 
condition  of  the  fallen  creature ;  un- 
pardoned, unaccepted,  without  power.  They  "  walked" 
in  such  sins,  ^.  e.  committed  them  when  they  "  lived"  in 
that  their  native  and  unregenerate  condition. 

a   -D  .                 1  8.  Take  this  verse  with  the  next, 

8.  But  now  ye  also  i          ,              ■        .i             ,           ^    ,i 
pntoffall  these?  anger,  ^^^    "^te    again    the    order    of    the 
wrath,  malice,  blasphe-  thought.     Anger,  wrath,  blasphemy, 
my,  filthy  commimica-  lies,  and  the  like,  are  to  be  put  off, 
tion  out  of  your  mouth,  because  the  old  nature  has  been  put 

nt^;.    l°?n''°f/r°'  off,   and    the  new  put  on.     Observe 
other,    seeing   that  ye        '      .   n        j_t     ^    t    ^  .^     ,     ,-, 

have  put  off  the  old  especially,   that   he   says,    that   they 
man  with  his  deeds;      ^^cive  put  off  the  old  man  and  put  on 

10.  And  have  put  on  the  new :  that  much  is  settled;  that 
the  new  men  which  is  jg  ^  fixed  fact.  But  remark  also,  that 
renewed  in  knowledge   .i  ,.•  /y?  ii  t 

after  the  image  of  him  ^}^  putting  off  anger,  wrath,  malice, 
that  created  him:  &c.,  is  enjoined  as  a  work  to  be  done, 

even  by  them.  How  different  from 
the  popular  scheme !  in  which,  the  exhortation  is  to  get 
Christ,  to  come  to  Christ,  to  put  on  Christ.  According  to 
modern  notions,  the  thing  to  be  done  is  to  put  on  Christ, 
and  tlie  way  to  this  result  is  to  put  off  the  old  nian  with 
his  deeds.  But  according  to  the  old  and  primitive  idea, 
Christ  has  been  put  on  already  by  all  the  baptized,  and  that 
is  the  motive  to  stifling  the  remnants  of  sin. 

"  The  old  man :"  the  sinful,  corrupt,  and  fallen 
nature  wherein  we  were  all  conceived  and  born.  Into 
this  is  the  seed  and  germ  of  the  new  life  inserted  by 
the  power  of  our  Lord  and  the  co-operation  of  the  Holy 
Ghost. 

"The  new  man:"  the  regenerate  nature,  the  nature  made 


128  COMMENTAJBY    ON   THE 

alive  to  liope,  and  joy,  and  love,  through  our  Lord,  and 
through  the  power  of  Ilis  Holy  Spirit. 

Observe  upon  these  verses,  that  hj  "  the  old  man"  and 
"  the  new  man,"  are  not  meant  the  First  Adam  and  the 
Second  Adam.  For  although  it  is  customary  with  the 
Apostle  to  speak  of  putting  on  Christ,  yet  we  nowhere 
find  such  an  expression  as,  putting  oft*  Adam.  Therefore 
the  words,  "put  on  the  new  man,"  cannot  here  mean 
putting  on  Christ;  because  there  must  be  a  correspond- 
ence between  the  two  clauses,  and  they  could  only  have 
that  sense  if  the  former  phrase,  "  jjut  oft'  the  old  man," 
meant  putting  oft"  Adam,  which  expression  is  incongruous 
and  inadmissible.  Since  then  two  persons  are  not  meant, 
the  expression  must  be  taken  as  denoting  two  different 
states  of  the  same  individual.  The  old  man,  is  the  nature 
in  its  original  condition ;  the  new  man,  is  that  nature  in 
its  regenerate  state. 

Again  observe,  that  these  expressions  relate,  not  to  the 
individual  character,  but  to  the  common  nature.  In  other 
words,  to  put  oft"  the  old  man,  does  not  mean  to  cease  from 
sinning  and  to  do  rigliteousness.  To  take  it  in  that  sense, 
would  be  to  represent  S.  Paul  as  an  illogical  thinker  and 
a  careless  writer.  For  this  absurd  tautology  would  follow, 
if  we  paraphrased  the  verses:  "Put  off  anger,  wrath,  malice, 
blasphemy,  tfec. ;  lie  not  one  to  another ;  follow  a  pure 
morality,  lead  godly  lives;  because  ye  have  already  put 
away  anger,  wrath,  &c.,  because  ye  do  not  lie  any  more, 
because  ye  are  leading  godly  lives."  In  short,  he  who 
attentively  considers  these  verses  cannot  fail  to  perceive, 
that  to  put  oft"  the  old  man  is  one  thing,  and  to  put  off 
the  habits  of  anger,,  malice,  blasphemy,  lying,  tVc,  is 
another  and  a  dift*erent  thing.  The  latter  is  that  to  which 
they  are  exhorted ;  the  former  is  that  which  has  already 
occurred.  Because  the}-  have  put  oft'  the  old  man  and  put 
on  the  new,  therefore  they  ought  to  put  oft'  and  to  put 
aside  all  habits  and  acts  of  sinfulness.  This  is  the  whole 
sum  and  substance  of  the  Catholic  Philosoi)hy  of  Life. 
Nature  and  character  are  not  the  same.  ]Nature  is  the 
field  of  God's  operation ;  character  is  the  result  of  man's 
activity.  Nature  is  that  whereto  the  holy  sacraments  are 
applied  ;  character  is  the  result  of  man's  co-operation  with 
or  despising  of  grace.  To  put  off  malice,  anger,  blas- 
phemy, &c.,  is  t<»  change  the  character;  to  put  oft'  the  old 


EPISTLE   TO   THE   COLOSSIANS.  129 

man  and  put  on  the  new,  is  to  liave  and  receive  a  spiritual 
gift  into  the  deep  nature,  even  the  inner  and  hiddeu  part 
of  tliis  marvellous  being.  Without  these  distinctions,  the 
words  of  the  Apostle  must  ever  seem  confused,  illogical, 
and  obscure;  he  but  repeats  himself,  and  rambles  babbling. 
But  with  these  distinctions  kept  in  view,  his  words  are 
wonderfully  profound  and  comprehensive,  and  we  hear  in 
them  as  it  were  the  voice  of  the  God  of  the  spirits  of  all 
flesh ;  of  Kim  who  assumed,  not  any  individual's  person 
or  character,  but  the  connnon  humanity  of  all  mankind ; 
in  whom  that  nature  (and  not  any  one  individual)  is 
glorified  and  exalted  forevermore. 

"  The  new  man."  Compare  2  Cor.  v.  17.  The  regen- 
erated liumanity. 

"  Kenewed."  Brought  back  again  to  a  state  like  tliat 
in  which  our  first  parents  were  before  the  Fall. 

"In  knowledge."  In  the  clearer  knowledge  of  God 
and  of  His  will,  and  of  our  duties ;  for  in  knowledge  of 
Him  standeth  our  eternal  life.  And  see  the  commentary 
on  Romans  i.  20-32. 

"After  tbe  Image,"  &c.  We  were  made  in  the  Image 
of  God;  Gen.  i.  26,  27.  That  Image  was  obscured  by 
the  Fall.  To  that  Image  we  are  restored,  by  Grace, 
through  Christ.  Therefore  the  regeneration  of  the  sinner 
in  Holy  Baptism  is  called  the  new  creation ;  and  the 
sinner  a  new  creature.  This,  also,  the  Symbolism  of  the 
Church  displays ;  for  the  Font  is  made  octagonal,  in  sign 
of  the  seven  days  of  the  First  Creation,  and  of  the  added 
eighth  day  of  the  new. 

-.1    TT^i,       ^1.       •        11-  This  statement  of  the  abolish- 
11.    nnere  there  is  •  ^    ii       i  •-  v  j_- 

neither  Greek  nor  Jew,  "^g  ^^  ^^\  arbitrary  distmctions  among 
cireumcision  nor  uncir-  i^^en,  and  of  the  reducing  all  to  obe- 
cumcision,  Barbarian,  dience  to  Christ  as  the  Source  of 
Scythian,     bond  ^  nor  Wisdom,    Righteousness,    Sanctifica- 

^'(linall  '''^  ''^"'  *^°.°'  ^^^  Redemption,  follows  appro- 
priately upon  what  has  been  said  thus 
far  as  against  Greek  Philosophy  and  Jewish  Superstition. 
The  thought  is  this :  that  there  is  no  power  or  value  in 
aught  that  is  of  man,  save  in  so  far  as  the  Lord's  Presence 
may  consecrate  it  for  its  just  and  proper  use.  Christ  is 
all :  all  that  we  need,  all  that  we  can  desire,  all  to  man. 
And  Christ  is  in  all:  indwelling,  by  His  Spirit,  so  as  that 
our  life,  our  hope,  our  strength,  are  in  Him.     He  who 

9 


130  CUMMKNTAKY   ON    THE 

would  be  auf^ht  without  Christ,  feeds  on  a  vain  hope, 
lie  who  would  (lej)end  on  his  own  li^ht  and  &tren<ijth, 
while  Christ  dwelluth  in  Iliin,  profanes  that  Sacred 
Presence,  and  drives  the  II«»ly  Spirit  from  IxMieath  his 
roof. 

„  12.    Upon  verses  12  and    13,  this 

12  Put  on  therefore.  j.^,j^^,.|^  ^.     „^^     j^,  ^     ^^^^^^     ^j^.^^ 

as  the   elect   oi   Uou,  ,,    ,          i    •'       .               ^   .       i  •    li 

holy  and  beloved,  bow-  ^i'  t'le  exhortations  contained  m  tlieni, 

els  of  mercies,  kind-  are  based  upon  the  fact  of  the  relation 

ness,    humbleness    of  of  the  parties  addressed  to  Almighty 

"'Sin"'*^''^"^'''  ^''°^"  ^''"^^-      ^^^^7  '""^  already    His  Elect, 

'^^  iT'lorbearing  cue  "icnibers  of  His  Church,  and,  as  such, 

another,  and  forginng  "holy  and  beloved,"  sanctified  by  the 

one    another,    if    any  Holy  Ghost,  and  beloved  in  Christ  as 

man    have    a   quarrel  the  many  brethren  of  the  First-born, 

against  any :   even   as  ^^   ^^  ^,^g  ^^.^^.  ^^.^,^^^  ^^  beautifully 

Christ  forgave  you,  so  ^    „,       .           /?  -r-i.         it                  4.1  • 

also  do  ye  ^i   Charity,  01   Lternal  Love,  as  this 

14.  And  above  all  Apostle.  See  1  Cor.  xiii. ;  that  hymn 
these  things  ;>?/<  o'i  of  Divine  Love,  than  which  no  sweeter 
charity,  which  is  the  g^rain  was  ever  suni,'.  Charity  is  the 
bond  ot  pertectness.        ^^.^^  ^^^  ^^,^^^^^^  ^J  ^j^ .   ^j^^  ^^^.^^  ^^ 

theological  virtues  ;  the  life  of  the  world  ;  the  very  essence 
of  Gou.  The  Cross  displayed  it  to  all  the  world ;  and  in 
the  Holy  Eucharist  it  is  symbolized  and  enjoyed  perpet- 
ually, until  the  End  come.  "  The  bond  of  Perfection  ;" 
for  it  embraces  and  connects  all  virtues,  and  unites  the 
faithful  to  each  other  and  to  God. 

,_,,,,,,  15.  The  vocation  of  Christians,  in 

15.  And  let  the  peace   ,t      ^~^^        x     •  ^-  . 

of  God  rule  in  your  the  Church,  is  a  vocation  unto  peace; 
hearts,  to   the  which  and  iu  that  peace  they  are  to  be  thank- 
also  ye  are  called  in  ful  with  exceeding  joy. 
one  body;  and  be  ye       "Rule  in  your  hearts."     There  are 
thauklul.  ^^^  senses  in  which  the  Greek  word 

here  translated  "  rule"  may  be  understood ;  an  active  and 
a  passive.  Actively,  the  idea  is  that  of  triumphing  vic- 
toriously ;  and  then  the  idea  would  be,  that,  over  wrath, 
anger,  hatred,  lust,  &c.,  the  Peace  of  God  should  triumph 
and  reign  supreme,  subduing  the  whole  nature  to  the  Law 
of  Christ,  Put,  in  a  passive  sense,  the  idea  is,  that  of 
being  bestowed  as  a  prize ;  and  then  the  thought  would 
be,  that,  after  the  trial  and  hard  conflict  against  the 
world,  the  flesh,  and  the  devil,  they  should  receive  at 
the  Lord's  Hand  His  good  and  perfect  gift ;  as  it  is  said, 


EPISTLE   TO   THE   COLOSSIANS.  131 

"Tlion  "wilt  keep  liim  in  perfect  peace,  whose  mind  is 
stayed  on  Tliee,  because  he  trnsteth  in  Thee." 

16.  ''The  word  of  Christ:"  the  doc- 

16.  Let  the  word  of  ^i-ine  concerning  Ilim :  the  true  faith 
So,"?  in"S"  ;£do^,°  •  of  .the  C'>„,.ch.  The  word  of  life,  re- 
teachino-  and  admon-  ceived  troni  its  authorized  teachers  ; 
ishing  one  another  iu  studied  with  deep  thoui;-ht  and  rever- 
psalms  and  hymns  and  ence  ;  rejoiced  in  with  praise  and 
spiritual  songs,  singing  thanks^ivini^  to  the  Lord  for  all  the 
with  grace  in  your  ,  P  •  i  ^  ^  i  ^ 
hearts  to  the  Lord.         treasures  ot   wisdom   and  knowledge 

which  He  hath  shown  to  men. 

17.  And  whatsoever  1'7-  The  final  end  of  all  our  w^rks 
ye  do  in  word  or  deed,  must  be  the  glory  of  God  ;  and  unto 
do  all  in  the  name  of  that  end  are  they  to  be  begun,  con- 
tiie  Loi-d  Jesus,  giving  ^j,^^^gj  ^^^^|  ^j^^^^i^  g^  ^^  ^^.^  ^^^ 
thanks  to  God  and  the  ■,  ■  It  -\t  r  rM  -i.  i  i  ^^ 
Father  by  him.               ^^  ^"  ^'■^^  ^  ^^^^®  ^^  Christ,  aud  by  the 

strength  which  He  supplies.  And 
when  the}'  are  accomplished,  the  glory  and  praise  are  to 
be  perpetually  ascribed  unto  the  Most  High  and  Undivided 
Trinity,  and  to  the  Almighty  Father,  by  His  Only-be- 
gotten Son. 

In  order  that  this  precept  be  fulfilled,  it  sufhces  that  all 
things  be  referred  to  the  Glory  of  God  in  Iiahit,  though 
tjiey  be  not  expressly  in  act. 

When,  therefore,  our  works  are  such,  that  they  may 
result  in  glory  to  God  as  having  inspired  them,  this  law 
is  fulfilled :  but  he  who  acts  contrary  to  the  glory  of  God 
and  to  His  commandment,  transgresses  also  tliis  rule. 

It  were  desirable,  however,  that  all  our  works  should 
be  referred,  in  act,  or  at  least  in  force  and  intention,  to  the 
glory  of  Almighty  God,  in  the  name  of  the  Lord  Jesus 
Christ,  and  in  reliance  on  His  power  and  aid.  For  thus 
should  all  become  so  many  praises  and  acknowledgments 
of  Him. 

"Therefore,  by  Him,  with  Him,  and  in  Him,  do  all 
things. 

"JBy  Him,  as  thy  Mediator  and  High-Priest; 

"With  Him,  as  thy  Head; 

"In  Him,  in  spirit,  motives,  intentions." 

.o    TIT'  -L    :       18.  Here  follows  a  summary  of  du- 

18.  Wives,   submit  x-  „ .     c     •  j  i      i,       i        /?    i  m 
yourselves    unto  your  ^^^^ '  of  Y^""  husbands,  of  chil- 
own  husbands,  as  it  is  ^^'^n  and  parents ;    of  servants   and 
fit  in  the  Lord.  masters ;  on  which  catalogue  it  is  un- 


132  COMMENTAKT   ON   TIIE 

19.  Husbands,  love  necessary  particularly  to  enlarge.  But 
your  wives,  and  bo  not  let  it  be  observed,  that  these  are  the 
bitter  n^'ain>t  theiu         duties  of  the  "  Elect  of  God,"  of  those 

20.  Children,    obey       ,  ,,  ,       j  j  ^^.j^j^  (.,   .;       ■     y 
your    parents     ni     all     .               ,     .  .         .  i    n.        i      * 
things:     for    this    is  tisiii,  and  risen  ai^aiii  with  iliiii  there- 
well  pleasing  unto  the  in;"  and   tiiar  the  basis  of  all  tiiese 
Lord.                            exhortations  is  the  ]:)recedin<'  •'ift  of 

21.  Fathers,  provoke  m-ace 

not  your  children    to  ^  \,.  '  ,,t)-..       ■>■)   •         t«j      u 

anrfeh  lest  thev  be  dis-  1^-     fitter :"  t.  c,  difficult,  morose, 

couraged.       '  vexatious  in  conduct. 

22.  Servants,  obey  21.  "  Provoke  not,"  tfec:  ^.  <?.  be  not 
in  aU  things  your  mas-  too  harsh,  too  severe ;  lay  not  too  heavy 
ters-  according  to   the  ^  ,^^^,.j              ^j           ^^^,  j^^,j^        j 
tlesh;  not  with  eveser-  ..          ,               .  ,       '                         ,  , 

vice  as  menpleasers ;  nne  them  with  an  unreasonable  se- 
but  in  singleness  of  verity  ;  for  this  is  to  discourage  them, 
Leai-t,  fearing  God :        to   make  them  despondent,  to  drive 

e^do'^lo  ^«^'ll'arti^''"  ^^^^^^  ^"^^^^^^  ^^  recklessness  of  life,  when 
It  to't'he  Lord,  and  nS  ^licy  have  liberty  and  are  become  theu- 
unto  men;  own  masters. 

24.  Knowing  that  of      22.  "  Masters  according  to  the  flesh:" 
the  Lord  ye  shall  re-  probably  heathen  masters  are  meant, 
ccive    the   reward    of  ^^^.^j^  ^^  ^1^^,^^  must  the  servant  be  in 
tlie  inheritance :  lorye   ,         ,,  i  •     x-  hm  ^    ^i 
serve  the  Lord  Christ,  humble  subjection.     Ihe  next  three 

25.  Buthethatdoeth  verses  are  included  in  the  directions 
wrong  shall  receive  for  for  servants  ;  and  the  tirst  verse  of  the 
the  wrong  which   he  j^^^^  chapter  ought  not  to  have  been 
Lath  done :   and  there    j •  i        *  j  /•  •*  i 
isnorespectofpersons.  thslocated  troin  its  proper  ])lace. 

23.  Ihe  service  is  to  be  rendered 
cheerfully  and  with  alacrity,  as  though  it  were  done  to 
the  Lord  directly  ;  indirectly,  it  is  done  to  Him,  if  done  in 
a  right  spirit. 

24.  "The  reward  of  the  inheritance;"  the  wages  and 
fulness  of  joy  and  praise  in  the  eternal  kingdom, 

'     .  "Give  that,"  tfec.    N'ot  merely  their 

to  yo.r?1ervanirtha't  ^ue  wages,  but  consideration,  kind- 
which  is  just  and  equal;  ness,  and  just  and  equal  treatment 
knowing  that  ye  also  according  to  their  station  and  their 
have  a  Master  in  heav-  rjcrlits,  Kothing  can  be  more  admir- 
^^-  able  than  the  way  in  which  the  duties 

of  servants  and  masters  are  thus  contrasted,  those  duties 
on  both  sides  being  referred  to  the  same  Lord,  with  whom 
there  is  no  respect  of  persons.  Thus,  in  the  doctrine  of 
the  Church,  concerning  Christ,  the  Goo-Man,  in  whose 


EPISTLE   TO   THE   COL08SIAN8.  133 

Person  the  finite  and  the  infinite  are  united,  have  we  the 
solution  of  all  social  problems,  as  between  high  and  low, 
rich  and  poor,  master  and  servant,  parent  and  child,  hus- 
band and  wife,  &c.,  &c.  The  Incarnation  is  the  Central 
Truth,  on  which  all  other  truths  depend. 

„  _     .       .  2.  A  o-eneral  address  to  the  whole 

2.  Continue mpraver,  i      i       ^^i      j.^  •.]  r-  i     i.  /^  i       ^  • 
and  watch  in  the  same  ^^^-^  ^^  ^he  laithtul  at  Colosse  IS  now 
■with  thanksgiving;  made. 

3.  Withal  praying  3.  "  A  door  of  utterance."  An  op- 
also  for  US,  that  God  portunitv  of  preaching  the  great  mes- 
woidd  open  unto  us  a  ^^  ^^^f^j.^     ^j^^g  j^  ^j^^  g^^i^  ,.^^5^^^ 

door  01  utterance,   to       p     ^i        a         ,i       i     ■  ^  ^• 

speak  the  mvstery  of  "^^'^^J  ^^^^  Apostle  desires  dehverance 
Christ,  for  wliich  I  am  from  Csesar's  dungeon ;  not  for  him- 
also  in  bonds :  self,  but  for  his  work's  sake. 

_  4.  That  I  may  make  5.  "Them  that  are  without ;"  viz., 
foSSk''*''''     """^      ^¥  lieathen,  towards  whom  a  great 

5.  Walk  in  wisdom  discretion  and  forbearance  are  to  be 
toward  them  that  are  shown  ;  "  redeeming  the  time,"  taking 
without,  redeeming  the  advantage  of  every  occasion  to  ad- 
*^"^®-  vance  the  cause  of  the  Church  and  of 

6.  Let  your  speech  Christ. 

he  alway   with  grace         g_  f  j^^  ^         -^  gj^O^^l^j  ^^  ^^.^^^  ^^^ 

seasoned  with  salt,  that  ,.       i  n^  ■,  i      1      ^    i  - 

ye  mav  know  how  ye  timeij,  well  seasoned,  and  adapted  to 

ought  to  answer  every  each    case  as   necessity  and  circum- 

man.  stances  require. 

7.  All  my  state  shall  g.  It  is  implied  that  he  was  to  re- 
Tychicus  declare  unto  ^^^^,^  ^^^  ^^'  ^^^^  ^^^.^j  ^^  ^^^ 
you,  who  IS  a  beloved  .         ,1       j?  .1    •  -,•.• 

brother,  and  a  faithfiU  Apostle  of  their  condition. 

minister  and  fellowser-       9.  Onesinius  was  a  slave  ;  and  yet 

vant  in  the  Lord:  the    Apostle    calls    him    "brother." 

8.  Whom  I  have  sent  Hq^q  [^  the  true  Christian  idea.    "Qui 

know  your  estate,  and  qui#iit  coronatus,  qui  m  tertium  as- 
comfort  your  hearts ;      cendit  coelum,  servos  fratres  vocat,  et 

9.  With  Onesimus,  a  conserves :  ubi  est  insania  ?  ubi  est 
faithful  and  beloved  arrogantia?  Deprimamus  omnes  fas- 
brother,  who  IS  one  of  ,       ^  i  •■■  i.-        ?> 

you.    They  shall  make  ^um,  conculcemus  arrogantiam. 
known   unto   you   all       11.  Aristarchus,  Marcus,  and  Justus, 
things  which  are  done  three   Jews,   are   spoken   of    by   the 
^^^^-  Apostle  as  having  been  the  only  fel- 

10.  Aristarchus  my  low-laborers  with  him,  and  they  are 
fellowprisoner  saluteth  .  ,.r.  ■>  .  ^  •  i*  ^  i  j 
you,  and  Marcus,  sister's  testified  to  as  having  comtorted  and 
son  to  Barnabas,  (touch-  cheered  him  by  their  fidelity;   it  is 


134:  COMMENTARY    ON   THE 

inj,'  whom  ye  received  not  necessary  tliat  we  should  so  con- 
.•..iniimn.linents:  if  ho  ^^^.^^^  these  verses  as  to  rein-esent  tlie 

him ;)""'''  ^'''"'  '"'"'''''^  ^P««t^«  as  sayin-,  tliat  nonebut  tliese 
11.'  AndJosus, wliich  had  been  faitlit'iil:  the  idea  is,  "these 
is  called  Justus,  who  are  the  only  t'ullow-lahorers  of  mine 
areoftlierircumcision.  fi-,),,,  jinKtMi;  the  Jews,  and  these  have 
TlK-se  only  are  my  lei-  ^.^^..^-.^..^ed  i„c  indeed." 
lowwDrkers    unto    the         i  ,^    -r<         i  i  •         m?       r>  ^ 

kin-do.n..f  God,  which  .  12.  Epaphras  was  himself  a  Colos- 
have    bcL'u    a   comfort  Sian. 

unto  me.  16.  Diverse  views  have  been  taken 

12.  Epai)hra3,  who  is  ^f  ^i^jg  ^gj-ge^     g^j^Q  ^]^\^^].  that  there 

:?Ci::!isr";imet";:^!  ^^^  ^"  Epistle  to  the  La;,dieeans,  and 
always  lahuuriiig  fer-  that  it  has  been  lost ;  this  is  an  un- 
veiitly  for  you  ill  pray-  warrantable  explanation  of  the  diffi- 
ers,  that  ye  may  stand  culty.  Others  think  that  it  was  an 
perteot  and  complete  Ei>i;tle  written  from  Laodieea  to  S. 
in  all  the  will  ot  Cxod.     ,/    ,    .  ,         i  •  i    i      i     i 

13  For  I  bear  hira  ^  'i^^H  ^^  answer  to  which  he  liad  sent 
record,  that  he  hath  a  this  letter  to  the  Colossians.  Others 
great  zeal  for  you,  and  again,  that  it  was  the  Epistle  now 
them  that  are  in  Lao-  known  ill  the  Chnrcli  as  that  to  the 
era' oli?  ""         Ephesians,  which  had  been  intended 

14.  Luke,  the  beloved  ecpially  for  Ephesus  and  Laodieea. 
physician,  and  Demas,  But  the  uncertainty  cannot  now  be 
greet  you.  cleared  up.    Only,  it  is  incredible  that 

15.  Salute  the  breth-  ,^^   inspired    letter  could   have  been 
ren  which  are  in  Lao-  ^     ,        t^      i  i   j.*  •  *.    i.\ 
dicea,  and  J^ymphas,  I'^st.      God's   reve  ation    is   not   thus 
and  the  church  which  scattered  to  the  idle  wind ;  the  word 
is  in  his  house.              of  the  Lord,  as  well  written  as  un- 

16.  And  when  this  written,  liveth  and  abideth  forever, 
epistle  is  read  among  ^^  Who  was  Archippus?  and  why 
von,  cause  that  it  be  ,.  ,  ,  i  i  •  •  j  iir  i 
read  also  in  the  church  did  he  need  this  warning  i  \\  e  know 
of  the  Laodiceans;  and  not.  Bift  it  is  a  warning,  which  may 
that  ye  likewise  read  impress  US  Ae  more  from  its  very 
the  epistle  from  Lao-  ^^ygtery.     Like    that  "nameless   col- 

'Tr^'And  say  to  Ar-  """^  ^^^^h  the  buried  base,';  hard  by 

chippus.  Take  heed  to  the  place  ot   the  Apostle  s  imprison- 

the  ministry  which  thou  ment  ill  the  Foruin,  the  lack  of  data 

hast  received   in   the  to  interpret  the  history  gives  to  that 

Lord  that  thou  fulfil  it.  ^^:^^^        ^  peculiar  power. 

18.    Ihe    salutation        <  o     ir -r»  i  i       j    m     xt- 

by   the   hand   of  me       18.  "  Remember  my  bonds."     1  ea, 

Paul.    Remember  my  holy  saint,  long  since  delivered  from 

bonds.    Grace  be  with  those   bonds,    and    entered    into   thy 

you.    Amen,  j-gg^;^  surely  they  are  remembered  of 


EPISTLE   TO   THE   COLOSSIANS.  135 

IT  "Written  from  Rome  the  Cliurch,  as  well  as  of  God.     In 
to  the  Colossians  ^\^qqq  thy  bonds,  thon  didst  not  mur- 

the  stones  of  darkness  and  nnder  the 
shadow  of  death ;  for  it  was  no  chance  which  so  did  cast 
thee  down  to  the  sides  of  the  pit,  bnt  the  will  of  Ilim  whose 
servants  may  serve  Him  as  perfectly  in  solitude  as  in  the 
throng  of  life  ;  as  well  in  the  desert  and  in  tlie  cell,  as  in 
the  market-phice  or  the  temple.  From  those  chains,  thon 
hadst  no  other  desire  to  be  released,  save  this,  that  thon 
mightest  once  more  fnllil  thy  ministry  received  in  tlie 
Lord,  and  preach  the  nnsearchable  riches  of  Christ.  The 
Church  remembers  thy  bonds  evermore.  Slie  gives 
thanks  for  them  to  God,  commemorating  them,  and  thee 
in  them,  with  joy.  And  still,  as  bonnd  herself,  and 
militant  here  on  earth,  she  would  follow  in  the  way 
where  her  Apostles  have  trodden,  gladly  enduring  afflic- 
tion and  persecntion  for  a  season,  nntil  the  doors  of  the 
everlasting  kingdom  be  unfolded,  and  until  the  prisoners 
of  hope  be  released,  and  until  the  Lord  shall  give  deliver- 
ance to  the  captive,  and  all  shall  enter  together  into  joy, 
because  the  rod  of  the  oppressor  is  broken  and  his  yoke  is 
departed  from  the  children  of  men,  and  his  burden  from 
off  their  shoulders,  forever  and  ever. 


fort  Jlfsiis  Cljrist, 


BY  TKEE  WERE  ALL  THINGS  CREATED,  AND  BY  THEE  DO  THEY  ALL 
CONSIST, 

AND  YET  IN  THE  BODY  OP  THY  FLESH  HABT  THOU 
REDEEJIED  TJ8, 

TRrCTMPHING  IN  THY  CROSS. 

Image  of  tlje  Invisible  (Boii ; 

IN  US  THY  IMAGE  IS  DEFACED  AND  MARRED  : 

I3ri(jl)tncs0  of  tl)c  (Dlorn  of  tl)e  5atl)er; 

THE  GLORY  OF  MAN  IS  AS  THE  FLOWER  OP  THE  GRASS, 
THE  GRASS  -WITHERETH,  AND  THE  FLOWER  THEREOF  FALLETH  AWAY  I 

iSpoiUr  of  Pnndpalitics  anb  |3otocrs  ; 

BEHOLD,  HE  IS  AT  HAND  THAT  DOTH  BETRAY  US, 

YEA,  ALL  THE  WAVES  AND  STORMS  ARE  GONE  OVER  US, 

AND  OUR  VOYAGE  IS  IN  THE  NIGHT : 

LORD,  TO  WHOM  SHALL  WE  GO  BUT  TO  THEE  ? 

REVIVE  THY  WORK  IN  THE  MIDST  OP  THE  YEARS ; 

BE8T0RE  THE  BEAUTY  WUICn  IS  GONE  FOR  VERY  TROUBLE, 
AND  WORN  AWAY  ; 

AND  SAY  TO  THE  WINDS  AND  THE  SEA, 

AND  TO  EVERY  VOICE  OP  THE  OPPRESSOR, 


PEACE,  BE  STILL. 


Date  Due 

i>  26  '^ 

\\r   I  5  "S \ 

f\YM^ 

»■ 

rii:.*— — ?r 

-- nmiL 

Q^PII^  . 

jPMnaHJ* 

^^J2? 

f 

